John Wyclif - Forgotten Books
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Transcript of John Wyclif - Forgotten Books
JOHN WYC L I F
EDITED FRO M O R IGINAL MSS.
TH OM A S A R NO LD, M . A .
OF L'S IVERSITY COL LEGE. OXFORD
'
V0 L J I I
SERM ONS ON THE FERIAL GOSPELS
AND SUNDAY EPISTLES.
TREATISES.
.yr TH E C L A R ENDO N P RESS
M DCCC LXXIBABY
C‘
[All rigbls reserved ]
" 3 5 5 Q
SINCE the Introduction to the first volume was written, evidence,
not hitherto noticed, has come to light, which identifies Wyclif as the
author of this entire collection of Sermons beyond any reasonable
doubt. This evidence consists of two distinct references made byThomas Walden in his Doctr z
'
nale to passages, one of which will be
found at p. 78 , the other at p. 364, of the first volume of this work.
Walden , a Carmelite friar, confessor to HenryV,and a man of great
ability, died in the year 1 430 ; his evidence, therefore, is verynearlycontemporary. In ch. 86 of Book I I . of the Doctr z
’
nale, he charges
Wyclif with having multiplied his iniquity, concedens consequenter
Spiritum Sanctum columbam, sicut septem Spicae fuerant septem
anni, et sacer panis est veraciter corpus Christi, immo et quodlibet
esse, esse Deum.
’
The reader who will refer to Sermon XXX of
vol. i. p. 78 will see that this is a plain description (though not
quite a fair one, for the explanatorymatter added by the preacher
is omitted,) of Wyclif’s commentaryon the descent of the dove at
the baptism of Christ.
Again, in ch. 66 of Book II I . of the Doctr z'
nale,Walden says, after
declaring that he could with difi cultybe persuaded that theWyclifiites
had derived their doctrine of clerical celibacy from their master
Tarde igitur mihi venit ad manus, quod in vulgari dicat in sermone
evangelu natalis festi beati Joannis Baptistae Witclefi'
. Hic possum,
inquit, dub itare et tractare de statu et vita sacerdotum, qualiter sunt
dotati et innupti contra auctoritatem divinam. Nam inhibuit Christus
dotem, tam in se quam in apostolis, et approbavit nuptias apostolorum
pluriumque aliorum.
’
This is an accurate translation of a passage
which the reader will find at the top of p. 364 in the first volume.
von. 11. b
N O TI C E .
Two sections of the Sermons, published in this edition, those on
the SundayGospels, and those on the Gospels for the PropriumSanctorum, are thus identified withWyclif on the authorityofThomas
of Walden. But as the entire collection is found in the best and
oldest MSS., and is internally connected together in various ways,
the authenticity of the whole is raised to the highest degree of
probability.
The present volume contains the remaining two sections of the
Sermons, those on the Ferial Gospels, and those on the SundayEpistles. To these are subjoined two polemical tracts, the Vac
Od uplex and the Of M yst"? in {be Cln'r clze,which accompany the
Sermons in all the best MSS., and seem to have been regarded as
intrinsically a part of the collection. The miscellaneous works,
properlyso called, are reserved for the third volume.
C O NT E N TS.
GOSPEL SERMONS.
sw ow mm mam a, in Adm .PM
cxxrv. Principium evangelii. Mark i. r.
CXXV. Venit Johannes Baptista. Matt. iii. 1 .
Second iVedneJday in Advent.
CXXVI . Dixit Jesus turbis. Matt. xi. 7 .
CXXVI I . Johannes testimonium perhibebat. J obn i. rs.
CXXVI I I . Exsurgens Maria. Luke i. 39.
W rd Saturday in Advent.
CXXIX. Anno quinto decimo. Luke iii. 1 .
Four th iVedneJday in Adv ent.
CXXX. Exiit sermo in universam Judeam. Lube v n. 1 7 .
CXXXI . Videte et cavete. Ma rk viii. 15.
Pin t Wednerda} after Octave qf Epiphany.
CXXXI I . Cum audisset Jesus. Matt. iv. r z .
Firrt Fridayafter the Octave.CXXXI I I . Egressus Jesus.
’
Lute iv. r4.
b z
C ON TE N TS.
3111111011 Second kVedneJ day af ter the Octave. "c"
CXXX IV. Egressus Jesus ab iit. Mark vi. 1 .
Second Friday after tbe Octave.CXXXV. Descendit Jesus . Luke iv. 31 .
‘IZn'
rd Wednerday af ter the Octa 've.
CXXXVI . Intravit Jesus in synagogam. M a rk iii. 1 .
‘1'
bird Fr iday afi er tbe Octa 've.
CXXXVI I . C ircuibat Jesus. Ma tt. iv. 33.
Four tb WedneJ day af ter the Octa 've.
CXXXV I I I . Factum est autem. Lake ix. 57 .
Foar tb Fridayafler tbe Octave.CXXX IX . Ofl
'
erebant Jesu parvulos. Ma rk x. 13.
Fjflb Wedna day after the Octa 've.
CXL . Homo quidam habuit. Ma tt. xxi. 28.
PVedneJ day afler Septuageu’
ma .
CXL I . Egressus Jesus ibat. M a rk ix. 39.
Fridayafter Septuag wima .
CXL I I . (Lui non est mecum. Ma tt. xii. 3o.
FVedneJ day afler Sexagerima .
Coepit Jesus docere ad mare . Ma rk iv. 1 .
CXLIV. Interrogatus Jesus Pharise is . Luke xvu. ao.
CXLV. Cum jejunatis. M a tt. vi. 16 .
ma .
CXLVI . Aud istis quia dictum est. Ma tt. v. 43.
Sa turday in Quinquagerima .
CXLVI I . Cum sero factum esset. Mark vi. 47 .
CXLV I I I . Cum venerit filius hominis. Matt. xxv. 31 .
First TueJ day in Lent.
CXL IX . Cum intrasse t Jesus. M a tt. xxi. ro
snnuou,
- CLI I .
CL I I I .
CL IV.
CLV.
CLVI .
CLVI I .
CLVI I I .
CL IX.
CLX.
CLXI .
CLXI I .
CLXII I .
CLXIV.
C ON TE NTS. ix
Fir J t FVedneJ day in Lent."08
Accesserunt ad Jes um. M a tt. xii. 38.
Dicebat Jesus ad eos. J obn viii. 31 .
Erat dies fes tus Judaeorum. J obn v. 1 .
FirJ t Saturday in Lent.
Ass umpsit Jesus Petrum. Matt. xvi. 1 .
Second Monday in Lent.
Ego vado et queritis. J obn viii. 31 .
Second ‘I ueJ day in Lent.
Super cathedram Moisy. M att. xxiii. 1
Ascendens Jesus Jerosolymam. Matt. xx. 1 7 .
Non possum ego. J obn v. 30.
Homo erat pater familias. Ma tt. xxi. 33.
Homo quidam habuit duos. Luke xv. 1 1
Quanta audivimus. Luke iv. 33.
W rd Tuesday in Lent.
Respiciens Jesus. Ma tt. xviii. 15.
Tbird PVedneJ day in Lent.
Accesserunt ad Jesum. M a tt. xv. 1 .
Operamini non cibum. J obn vi. 37 .
Oportebat Jesum transire. J obn iv. 4 .
1: C ONTE N TS.
Tbird Saturday in Lent.“6 8
CLXV. Perrexit Jesus . J obn viii. 1 .
CLXVI . Prope erat Pascha. J obn 11. 13.
Fourtb Tue sday in Lent.
CLXVI I . Jam die festo mediante. J obn vii. 14.
CLXVI I I . Praeteriens Jesus. J obn ix. 1 . j
Fourtb W rday in Lent.
CLX IX. Pater meus usque modo. J obn v. 17 .
CLXX. Erat quidam languens Laz arus. J obn xi. 1 .
Fourtb Sa turday in Lent.
CLXXI. Ego sum lux mundi. J obn viii. 13.
Fifi b Monday in Lent.
CLXXI I. M iserunt principes sacerdotum. J obn v u.33.
F'
fi b TueJ day in Lent.
CLXXIH. Ambulavit Jesus. J obn vii. 1 .
Fiftb Wednesday'
e'
n Lent.
CLXXIV. Facta sunt encaenia. J obn x. 33.
CLXXV. Cum audissent quidam de turba. J obn vii. 40.
F419!) Friday in Lent.
CLXXVI . Collegerunt Pontifices. J obn xi. 47 .
CLXXVI I . Amen, amen, dico vob is. J obn vi.54.
Monday in HolyWeek.
CLXXVI I I . Ante sex dies Pasche. J obn xii. 4.
Sbere or Maundy‘TZmrJ day.
CLXXIX. Ante diem festum. J obn xviii. 1 .
C ONTE N TS. xi
PAGE
CLXXX . Egres sus Jesus trans torrentem. J obn xviii. 1 .
CLXXX I . Vespere autem Sabbati. M a tt. xxviii. 1 .
CLXXX I I . Ex discipulis Jesu. Luke xxiv. 1 .
CLXXXI I I . Stetit Jesus in medio. Luke xxiv. 36 .
Easter Wednesday.
CLXXX IV. Manifestavit se Jesus. J obn xxi. 1 .
Easter‘Tbursday.
CLXXXV. M aria stabat ad sepulcrum. J obn xx. 1 1 .
CLXXXVI. Undecim discipuli ab ierunt. Ma tt._xxviii. 16 .
Easter Sa turday.
CLXXXVI I . Una Sabati. J obn xx. 1 .
First W'
ednesday qfler EasterHVeek.
CLXXXVI I I . Surgens Jesus mane, prima. Ma rk xvi. 9.
First Fridayafter Easter Week.
CLXXXIX. Exierunt mulieres. Ma tt. xxviii. 8.
Second Wednesday afler Easter Week.
CXC . Una Sabati. Luke xxiv. 1 .
Second Fridayafter Easter Week.Access erunt ad Jesum. Ma tt. ix. 14 .
Third Wednesday after Ea ster Week.
CXC I I . Facta est ques tio de . J obn iii. 35.
Tbird Fr iday afler Easter Week.
CXC I I I. Ego lux veni in mundum. J obn xii. 46 .
Four tb Wedneschy afler Easter Week.CXC lV. Respiciens Jesus. J obn xvii. 1 1 .
xii C ONTE N TS.
3111111011 Four th Friday after Easter Week.
CXCV. Filioli me i adhuc modicum . John xiii. 33.
M onday in Procession Week.
CXCV I . Q is vestrum habebit amicum. Luke xi. 5.
CXCV I I . Sublevatis Jesus oculis. John xvu. 1 .
CXCVI I I . Et ego mitto promissum. Luke xxiv. 49.
CXC I X . Si diligitis me mandata . John xiv. 15.
Sic Deus dilexit mundum. John iii. 16 .
Tuesday in t itsun kVeek.
Amen, amen, d ico vob is. John x. 1 .
W'
ednesday in t itsun Week.
CC I I . Nemo potest venire. John vi. 44 .
Thursday in IVhitsun Week.
CC I I I . Convocatis Jesus xii apostolis. Luke ix. 1 .
Fr iday in Whitsun Wieek.
C C IV. Factum est in una dierum. Luke v. 1 7 .
CCV. Surgens Jesus de Synagoga. Luke iv. 38.
Corpus Chr isti.
CCVI . Caro mea vere est cibus. John vi.56 .
Fir st H’ednesday afler Corpus Christi.
C CVI l. Nolite putare . M a tt. v. 1 7 .
Second Wednesday afler Coe Christi.
C CV I I I . Cum venisset Jesus. M a tt. xxi. 33.
Third Wednesday after Trinity.
C C IX. Esto consentions. Ma tt. v. 35.
PAC !
C ON TE N TS.
su m" Four th Wednesday af ter Tr inity.
CCX . lnterrogaverunt Jesum. Ma tt. xvii. ro.
Fiflh Wednesday qfler Trinity;
CCX I . Factum est in una dierum. Luke viii. 33.
Six th Wednesday afi er Tr inity.
CCXll. Cum ingressus esset Jesus. M a rk x . 1 7 .
Seventh Wednesday after Tr inity.
CC XI I I . Abut Jesus Sabato. M a tt. x11. 1 .
Eighth Wednesday af ter Tr inity.
C CX IV . Dixerunt discipuli. Ma rk ix. 38 .
Ninth Wednesday afler Trinity.
CCXV . 031i fidelis est in minimo. Luke xvi. 10.
Tenth Wednesday afi er Trinity.
CCXVI . Attendite vob is. Luke xxi. 34 .
Eleventh Wednesday after Corpus Christi.
C C XVll. (Luia oportet semper. Luke xviii. 1 .
Tw elfih Wednesday afi er Trinity.
CCXVI I I . Cepit Jesus exprobare . M a tt. xi. 30.
Thir teenth Wednesday afler Tr inity.
CCXIX . Abeuntes Pharisey. M a tt. x11. 14 .
3
Four teenth Wednesday after Corpus Christi.
CCXX . Ait ad Jesum unus. Luke xit . 13.
Fifteenth W'
ednesdayafier Tr inity.
CCXX I . Factum est in una dierum. Luke xx. 1 .
Six teenth Wednesday af ter Corpus Chris ti.
CCXX I I . Venit Jesus ad villam. Ma rk viii. 33.
Sev enteenth Wednesday af ter Corpus Chr isti.
CCXXI I I . Dixit Jesus discipulis. Ma tt. xiii. 31 .
Nineteenth Wednesday after Corpus Christi.
CCXX IV. Accesserunt ad Jesum. Matt. xiii. 36
xiii
PAGE
xiv C ONTE N TS.
m m" Tw entieth Wednesday after Corpus Christi.
CCXXV. Dixit Jesus pri ncipi. Luke xiv. 13
Tw enty-j rst Wednesday afier Corpus Christi.
CCXXVI. Factum est ut intraret in. Luke vi. 6.
Tw enty- second Wednesday afi er Corpus Chr isti.
CCXXVI I. Amen, amen, dico vobis. Mark xi. 33.
Tw enty- third Wednesday afler Trinity.
CCXXVI I I . Cum venisset Jesus. M a tt. xvii. 33.
Tw enty-fourth Wednesday af ter Trinity.
CCXXIX. Homo quidam habebat duos. Ma tt. xxi. 38.
Wednesday in Ernher Week.
CCXXX. Respondens unus de turba. Mark ix. 16.
CCXXX I . Rogabat Jesum quidam. Luke vu. 36.
Sa turday in Ernher Week.CCXXX I I . Dicebat Jesus turb is. Luke xiii. 6 .
CCXXX II I. Egres sus Jesus ibat. Luke xix. 1 .
CCXXXIV. Omnis qui venit ad me. Luke vi. 47 .
I
Mass for Brothers and Sisters.
CCXXXV. Sedens Jesus contra gaz ophilacium aspiciebat.
Ma tt. Xiio 4 1 0 0 0 o
CCXXXVI. Ecce venit hora et nunc. J ohn xvi. 33.
Mass for the Dead.
CCXXXVI I. Dixit Martha ad Jesum. John xi. 31 .
Another Mass f or the Dead .
CCXXXVI I I . (Lui verbum meum audit. J ohn v. 34 .
Mass for a Wedding .
CCXXX IX. Accesserunt ad Jesum. M att. xix. 37 .
’AGI
C ONTE N TS. xv
EPISTLE SERMONS.
PAGE
Scientes quia hora est. Rom. xiii. 1 1
Sic nos existimet homo. 1 Cor . iv. 1 .
Fourth Sunday in Advent.
Gaudete in Domino semper. Phil. iv. 4.
Puer natus es t nobis. Isaiah ix. 6.
Quanto tempore haeres parvulus. Gal. iv. 1 .
Surge, illuminare, Jerusalem. Isaiah lx. 1.
First Sunday after the Octav e.VI I I . Obsecro vos per misericordiam Dei. Rom. x11. 1 .
Second Sunday after the Octave.Habentes donationes. Rom. xii. 6.
Nolite eas e prudentes . Rom. x11. 16.
Fourth Sunday qfier the Octave.Nemini quidquam debeatis. Rom. xiii. 8.
Fifth Sundayafler the Octave.Induite vos sieut elceti. Col. iii. 13.
XIII . Ns citis quod 11 qui in stadio. 1 Cor . ix. 34.
XIV. L ibenter sufl'
ertis insipientes. 3Cor . xi. 19.
Si linguis hominum loquar. 1 Cor . xiii. 1 .
xvi C ON TE N TS.
sxxuon First Sunday in Lent.
Hortamur vos ne in vacuum . 3Cor . vi. 1 .
Second Sunday in Lent.
XVI I . Rogamus vos et obsecramus. 1 Thess . iv. 1 .
Third Sunday in Lent.
XV I I I . Estate imitatores Dei. Eph. v. 1 .
Fourth Sunday in Lent.
XIX . Scriptum est enim quia Abraham. Gal. iv. 33.
Passion Sunday.
Christus assistens Pontifex. Heh. ix . 1 1 .
XX I . Hoe sentite in vob is. Phil. u. 5.
Easter DayXX I I . Expurgate vetus fermentum.
First Sunday afi er Easter .
XX I I I . Omne quod natum est ex Deo. 1 John v. 4 .
Second Sunday afi er Ea ster .
XX IV. Christus passus semel est pro nob is . 1
Third Sunday af ter Easter .
XXV. Obsecro vos tanquam. 1 Peter ii. 1 1 .
Four th Sunday af ter Easter .
XXVI . Omne datum optimum. James i. 1 7 .
Fifih Sunday af ter Easter .
XXVI I . Estote factores verb i. James i. 33.
Sunday afler Ascension Day.
XXVI I I . Estote prudentes. 1 Peter iv. 7 .
XXIX. Dum complerentur dies. Acts 11. 1 .
XXX. Vidi hostium apertum in Goelo . Apoc. iv. 1 .
First Sunday af ter Tr inity.XXXI. Deus caritas est . 1 John iv. 8.
C O N TE N TS. xv ii
Second Sunday afler Tr inity.PAGE
Nolite mirari si od it vos mundus. 1 John iii. 13.
Third Sunday afi er Trinity.
( XXI I I . Humiliamini sub potenti manu De i. 1 Peter v. 6 .
Four th Sunday qfler Trinity.
‘XX IV. Exist imo quod non sunt condignae. Rom. viii. 18.
Fifth Sunday afler Trinity.
(XXV. Omnes unanimes in oratione estote .
[ XXVI . Og icunque baptiz ati sumus. Rom. vi. 3.
Seventh Sunday afler Trinity.
XXXVI I . Humanum dico propter infirmitatem . Rom. vi. 19.
Eighth Sunday afler Tr inity.
XXXV I I I . Deb itores sumus non carni. Rom . viii. 13.
( XX IX . Non simus concupiscentes malorum. 1 Cor . x. 6 .
Tenth Sunday after Trinity.
Scitis quoniam curn gentes m tis. 1 Cor . xi t. 3.
Eleventh Sunday afler Tr inity.
Notum vobis fac io evangelium. 1 Cor . xv. 1 .
Tw elfth Sunday after Trinity.
XL I I . Fiduciam talem habemus . 3Cor . iii. 4 .
Thir teenth Sunday af ter Trinity.
X L I I I . Abrahae dictae sunt promissiones. Gal. iii. 16 .
Four teenth Sunday afler Trinity.
X L IV. Spiritu ambulate . Gal. v. 16 .
X L V. Spiritu vivimus. Gal. v. 35.
X L V I . Obsecro vos ne deficiat. Eph. iii. 13.
v u . Obsecro vos ego vinctus in Domino. m . iv. 1 .
xviii C ON TE N TS.
“I MO"
XLVI I I . Gracias ago Deo meo. 1 Cor . i. 4.
XL IX. Renovamini spiritu mentis. Eph. iv. 33.
Videte quomodo caute ambuletis. Eph. v. 15.
Confortaminl in Domino. Eph. vi. ro.
Confidimus in Domino Jesu. Phil. i. 6.
L 111. Imitatores mei estote. Phil. iii. 17
Non cessamus pro vobis orantes. Col. i. 9.
Tw enty-fiflh Sundayafter Trinity.Ecce dies venit. J er . xxiii.5
Vae Octuplex, or Eight Woes denounced against the Friars
Of Mynystris in the Chirche, an Exposition of Matthew xxiv.
[THE gospels for the Sundays and Saints’days present no d ifliculty
the English reader, but when he comes to the ‘ogospels for the ferias
’
mayexpect some words of explanation. In ecclesiast ical parlan
days of the week, except Saturday, are
never applied to the first day, or SundayTuesdaythe third , and so on ,
to Fr iday,
in ecclesiastical language , Sahha tum . This use of the te
arisen in the follow ing way. Among the Romans there
feriae , or holidays ; the thirtydays of the Feriae Latinae ,was offered to Jupiter Latiaris on the top of the Alban
of all the Latin communities, being the most important
Among the earlyChristians the word soon came to b
sense of a rest from to il and secular business. Easter, in the conceptia
of the primitive Christian, was the central point of the year ; it was the
season at which, having accomplished his reconciliation with God , he com
menced again the round of common duties and trials ; and th e w eek (hpfollow ing Easter dayhe called and kept as feriae,
’abstain ing on the :
from all secular work, but having undoubtedlythe spiritualmeaning of th
term fullypresent to his mind also . Now just as all the Sundays in tl!
year came to be regarded as involving a renewal on a small scale of tit
Paschal solemnity,—(Keble beautifullytakes up the thought in his hynl
for Easter day
Sundays bythee more glorious break,An Easter day in every
so the week days throughout the year graduallycame to be called feriar.’
because the Paschalweek days were so called . That Sundayshould In!
been included numericallyamong the feriae must be accounted for bytkinfluence of the spiritual acceptation of the word alreadyment ioned ; bi
the name of ‘ dies Dominica,’established since the times of th e apostle.
could not of course be superseded . Nor,again, could the seventh dayd
the week be called byanyother name than Sabbatum,
’consistentlywifi
a due reverence for the elder d ispensation and the rest of the C ream;although it is practicallytreated as a feria for r itual purposes . (DucanaBingham,
W ez er and W elte, Kirchen- Lex icon ; the art icle in H er-mg i
tedious and confused .)All the sermons which follow , except the last five, are on gospels takfl
from the Temporale of the Sarum missal. The last five are on gaspi
appropriated to a few of those spec ialoccasions, for which the same midin the portion of it follow ing the Commune Sanctorum, contains a grd
number of separate oflices.]
SERMONS ON DE
FER IA L GOSPELS.
pa Wxnxxsnsn 1x bx n xsr x wax: or Anvxxr
arroxx cmsrm ussx.
[ S E R M O N c x x rv . ]
P r ina'
pt'
urn evangelu—MARK i.
As men shulden trowe in Crist bat he is bobe God and man,
so men shulden trowe b i hise wordis bat bei ben sobe, and
wordis of liif. And bus Crist in his laste departing bad hise
Apostlis to preche be gospel. And in ober place be bad bat
Petre shulde fede his sheep ; not wib bodili fode, sib Crist
wolde bat he badde no moneye ; and Mathew tellib how a
servaunt shal come to blisse for sich fode , and prelat bat faylibof sich foode shal be dampned depe in helle . And Luk seib
bat he is blessid bat heerib and keepibGoddis word ; and siba lordis word is worshiped after be gretnesse of bis lord, and
C rist is more wibouten mesure ban ony kyng or erbeli lord,how loveb be peple C rist, but after bat it loveb Cristis word ?
And bis bileve seib Poul, 3if man love not Jesus Crist, he iscursid of God, and bat is more ban mannis cursc. Cursid
be he bat wolde ordeyne bat be pistilis and be gospelis
weren turned in to decrees or decretalis of be Pape. For
as no word of Goddis lawe hab ony strengbe , but as Crist
spekib it, so no word of mannis lawe abulde be loved but
if C rist speke it. For Crist is treube, and noo word shulde
’ So E ; A has, and
"CLIP. VOL. I I
1 C4t xvt 30.
The ofi ee of
a n ts.
WY C L I F’S
be loved‘ (or it is trewe. Take we noon heede to b eestis
skynnes, to enke, or ober omamentis, but to treube bat
Crist spake, m which stondib oure b ileve. For as we trowen
bat Qis t.
was man, so we trowen bat he spake bus and
his°
n ordis my3ten not be amended, sib he is God bat seib
bis treube . And for dispite of C ristis wordis, and for defaute
of love of hem, ben many men cursid of God ; for bei
maken Cristis wordis unworshipid, and magnifien ber owne
wordis, as bei wolden take fro God his worshipe . But, as
Poul seib, noon shulde be trowid but aftir bat C rist spekibin him. As we ben certeyn of be gospel, bat Crist, God
and man, spake it, so we ben certeyn of be treube , bat itis faire and profitable .
Dis gospel of Mark bigynneb, how Crist was teld in be
olde lawe, and how al his lyf was figurid bobe in patriarkis
and prOphetis. Dis, seib Mark, is he hzgynning of he gospel
(y'
j esus Cr ist, Goddis Sane. As is wrz'
lun in I sayhe pr ophete
Manymen ben Goddis sones, taken b i grace of ber fadir ;but Crist is Goddis Sone kyndely, and be same God w ib him.
De Fadir seib to bis Sone b i Isaybe pr0phete : L o, Y sends
myn angel hif ore hi f ace, which shal make redi hi w ey tofm
fies. Dis aungel was Baptiste, bat witnesside be comyng of
Crist and higenesse of his state, bobe to Godhede and to
manhede. And sich an angel mai be clepid every good
Cristen man, bat makib redi weie to Crist b ifore Cristis lasts
comyng. Dis foon was a vats (y'
a cryer in desert. So Joonwas vois of Goddis word, and kuewe mekeli his own freelte;and so Crist criede in desert, bi Baptist bat was his whistle , siballe creatures ben instrumentis to Goddis word. For, as Isayseib, man is a sawe to God bat worchip. Dis vois criede
bus to men ; M ake 3c redi fie wet]: of fie Lord, and snake yhis pai r
'
s r igtful. Dis Lord hab his heestis, comun kyngisweie 3, bat ech Cristene man shulde hold ; and gif lettingbe in bis weye, men shulden wibdrawe bis letting. And i fmen wolen go b i pabis, and kepe be counceilis of Crist, loke
grate men, E.
In G the sermon begins at this point .
SE R M ON S.
bat bei oroken not from him,ne fro be endis bat he ordeyneb.
And bus bese newe religiouse , b iside Cristis lawe , ben bi
pabis ; but to crokid and to foule to onyman to go to bevone ,
for hem wantib ri3tnesse bat bei feynen in be t signes. For
ber signes serven of nou3t but to crye her holynesse , bat bei f
ben bifore ober chosen of God to his service ; and so bei
menen bat in blis bei ben bifore seculer men. But it
mai falle bat manymen at be dai of dome come bifore and so
bis Lord shal seie banne, to shame of bes ypocritis, 3yve 3estede to bis man, and remove hem from bis boord. For alle
bes ordres ben leeves of wordis, and fantasies of feyned
colouris and so bes pabis ben not ri3t, for be i leden men to
ypocritis placis.
j oon Baptist was in deser t, wa zkhz’
nge, and pref /tinge hapbrsrn
q ena nunce in rernzlssz'
oun of tynnes . But bes newe ordris ben
cowardis, for bei wolen have manyfelowis in citees ny; men,
and in ber castelis bat bei maken and preching wib penaunce
bat bei done crokib fro Crist and fro Joon. And albe regioun
of Jude com out to Joon Baptist, and allehe men q/ j erusalernand hei weren haptzlrz
’
d if him in he water of j ordan, and her'
knozvelz'
chzdenher tynnesr - not wib rowning as men done now.
And j oon was clohz'
d w zh camele beer and a girdil of skyn abouts
his Ieendz'
s. And so it semeb to manymen bat Joon hadde
neiber coote ne breche , for he wente after his power ny; be
staat of innocense ; and so he fiedde mannis craft, bobe inhilynge and in foode . For in state of innocence mannis craft
shulde not serve here . And j oon eet eerhzs and honyofhe woode,as he found hem in wildernesse ; and ober housis badde henoon but bis wildernesse and cope of hevene. And here
shulden oure ordris shame to se ie bat Joon was of ber ordre , forhis reule mut nede be first and a pab to ber liif but how suen
bei Baptist, bat bus evermore reversen him ? 3ii bei mai notlyve bus streitli, bei mai kepe hem fro fals wordis, for banne beisynnen agens Crist and agens Joon Baptist, and so bei singenneiber aftir Crist, ne moomen bi penance after Joon. He
pr echz’
de and sez'
de A str enger han I’corneh after me, whos kne
Iere‘ , I , am unworhz’
to unhz'
ndehe lace of his shoon. I haptise3oui mm n ua, E.
’eoope, E.
' m .E.‘ kneler, E
8 2
011m m
WY C L I F ’S
in truder , hut ke skal hahnse gou ih he Holi Goost. And hene men
seien comounli, bat ber ben bree baptisingis, be firm is
baptising in water, be tober is baptising wib blood, but be briddebaptising, moost nedefixl and moost worb, is purging of be
Hooli Goost ; and bat mut God himsilf do, as in waser and
blood of Crist moten nedis bes two first be groundid.
ON Famu xx m s‘
rx warm or Anvxxr .
[ S E RM O N c x x v . ]
ll D18 gospel tellib, as be nexte bifore, how Joon made redybeweye to C rist. Mathew tellib how, j oon Baptiste cam in desert
corne nyge. Dis weye of God was ful slidir for men govun to
fieishli lustis , and berfore Joon took bis word to make redi bisweye to men, for manymen felden doun for slidirnesse of bis
weie, and berfore mom it have sum gravel, as Crist and Joontaugte in bis ryme
‘. Dis Joon is he ofwhom it is seid bi Ysaybe
profett, bat seib,Der is a vois of Goddis word bat crieb in desen ;make 3e redi be weyof be Lord, make 3e rigt be pabis of him.
Drede we not for to graunte bat Joon Baptist is a vois, for bis
word habmanywittie and oon of hem is taken here. As a vois
is a soun’ be which is formed of a moub. and is formed of word
of herte , freel in beyng, to bis word, so Joon Baptist was
foormed of the word of Goddis moub, be which word is JesusCrist, more worb banne manyJoones. And so seib Baptistewittili and mekeli bat he is a vois, for he hab noon beyng but
of be word of God wibinne and he hab pass inge beyng in bocfi,as a vois hab. But as a vois bele b be witt of be word wibinne
be soule , so Baptist bare be witt of Goddis wonlwibouten error.
Dis ] oon hadde clobis of be heeris of camelis , and a girdil of
skyn aboum his leendie and be mete of bis joon was fi'
uyte of
be erbe and honyof be woode. For , as Ysayseib of Crist bat
‘ So in E ; A has temu .
SE R M ONS.
he shal ete butter and hony, so cet Baptist eerbis and hony.
For as C rist badde witt of erbeli bing and hevenli, so hadde
Baptist after Crist, as it was nede to gete him blis. Sum men
seien bat locusta is a litil beest good to ete. Sum men seien it
is an herbe bat gederitb honyupon him ; but it is licli bat it is an
herbe bat mai nurishe men, bat bei clepen honysoukil but
bis bing varieb in manycontrees .
Danne wente out toj oonheM k (y'
j erusalem, and alhe contra!
ahaute j ordan, and allehe land q udee,and hei weren hahtised in
j ordan shryvyng to God her synnes. And Joon badde power toheere hem, for he was an booli prophete and a bishopis sone,
and, as holi writt spekib, he was a preest maad of God ; but bis
newe maner of sa cam longe after b i be pope . And bis
Baptist was a witnesse more worb ban bes philosophris, as Platoand Aristotle 3, bobe in liif and in witt.
ON Wannxsnxv IN i s SECUNDE warm or AnvEN'
r.
[ s E R M 0 N c x x v u
Dix itfi sts: W hit—MAN . xi. [7
Fon Joon Baptiste tolde of Cristis advent, berfore bes gos
pelis maken mynde of Joon Baptist, and Mathew tellib of
Baptist wibinne in his book, how he passeb ober in holynesseand vertue. Crist, bat mai not lye, seib first of bis Joon, SohliI sez
'
e to 30a , among uymmens children roos noon morehan j oon
Baptist, in rysynge here in erbe. It semeb bat Crist wolde seie
bis logyk, bat ber roos noon more ban Baptiste , al if ber were
sum man more ban was Joon Baptist, as Crist was a wom ans
child, sib Crist clepib twies his modir womman ; but Crist roos
nevere bus, sib Crist was nevere doun in synne. Baptiste was
in original synne, whanne he was halewid wibinne his modir ;and so, algif seintis in hevene ben more ban was Baptist here,
nebeles ber roos noon more wommans child than was Baptist,
WY C L I F’S
sib for tyme bat he growide he was moost growinge booli man.
And herfore seib Crist aftir, But he hat is lesse in he r ewme gt
heurne is more han he, for more booli. Bobe aungelis and
seintis ben more hooli now in hevene ban was Joon Baptis te fors tyme bat he 1003here . And here ben we tau3te wel, to preise
men but in mesure , and passe not be boondis of sob for fagingof men bat we speke of, as men seien bat freris done in bet
preching of dede men. Crist seib not bat ech in blis is moreban ever is Baptist, but he seib bat ech in blis is more ban hereis Baptist. And sum men seien bat Crist meenide bat be him
silf, bat is lasse in holi Chirche, for lowere and mekere , is more
ban Joon Baptist.But f ro dates of j oon Baptist unto now he rewme of hevene
suj reh f ors, and violent men rams/zen it. Here men seien
comunli bat fro tyme of Joon Baptist, bat he badde bus prechideC rist, manymen disserveden heven. And, for no man comebto heven, but gif he do werkes of penaunce , for bus men moten
nedis scale l heven , and sib Crist seib bat noon comeb to himbut 3if he be drawun, bobe God and himsilf moten nedis vio
lenten his bodi, and bus he ravisheb bis castel b i a laddir maad
of vertue. And so men moten do mouche strengbe and violence
a3en ber enemyes, and be strong in spiri tual b ateil to raviss he
bis rewme a3cns be fend . For more hie stiyng is noon, and
noon more medeful violence ; and bus Joon was a mydd il signeof bis goostli bateile . For alle hrofi tzs and olde law e tolden
q/ér untoj oon, and 317 3c walen ressgyvehis, j oon is Helyha t is i tcome. Joon is not Helypersonali, as Joon him silf confessib;but he is Hely figurali, as Crist seib here , bat mai not lye.And ri; t so be sacrid oost is verrybreed kyndeli, and Goddis
bodi figurali, rigt as Crist hirnsilf seib. And, for bis witt is
notable, Crist seib, as he seib ofte, He hat hah ceren to heere,heere he
, bis sentence bi his mynde. And,for Crist is no t God
of dissencioun ne of striif, he tellib here wise wordis in whichehis wisdom in hid. Alle ober prOphetis tolden fer bat C ristshulde come, but bei tolden not whanne . But Joon tolde wibhis finger, Lo , here C rist be loomb of God ; and in bis Joon
sti3e, E.
WY C L I F'
S
and so of fulnesse of Cristis grace taken alle bat ben Cristis
lymes. For lath e was govun hi M oises grace and tr euhe is
m ad hi j esus Cr ist. It is knowun bi b ileve how M oises
toke be lawe of God, be which was trube wibouten cende , and
nevere made but govun . For algif Moises made two tablis,
nebeles bes tablis weren not be lawe. Grace bat men han in
ber soule, for to come anoon to hevene, was ma d b i JesusCrist in openyng of hevene 3atis, for Crist mut nedis be be
firste man bat shulde come in to hevene ; and sib al bat fel in
be oolde law was figure of Jesus Crist and be ma d him silf
man, it is seid bat treube is maad b i Jesus Crist whan he wasman, for banne figures ceesiden, and Crist was come , cende
of hem. But, for it is needeful to b ileve bes two kyndis of
Crist, berfore seib bis gospel,hat God no man saw w ere. And
clerkes seien here bat ber ben two manere of si3tis of man.
Open si3t of bing present eiber to be eye or to be soule , and
misti si3t drawun afer, as men seen b i shadewes and b ileve.
And for be first si3t Joon seib, bat no man saw; here be God
hede, for Moises wolde have seen bus the Godhede, and God
certefiede to him bat no man shulde se him bus and lyve sich
fleishli liif. For bis si3t is kept to blisse , and to men bat Godwoll ravishe, as Poul badde sum glymeryng of be first si3t, andober men bat God wole shewe, and ravishe hem fro fleishli liif,
and telle to ber soule as him likib. But, for bis were over greet
discomfort, bat men shulden no w ise here se God, berfore se ib
be gospel after hat, he oon horn Sanehe which is in he Fadr is
bosurn, he hah told out be tober si3t of God. For, as Crist seebever pleynli be Godhede wibinne himsilf, so he grauntib it to
trewe men to se it b i b ileve. For bis misti si3t, seib Poul,bat we seen now .bi a myrrour in darknesse, but in heven we
shal see God face to face . And so,for bing is hid in bosurn,
and Cristis Godhede is here hid from us, berfore seib bis gospel
bus, bat bis oon born sone is in his Padris bosum. It is b etere
to se God clereli, ban us to blabere here of hid bing.
SE R M ONS.
Ox ' WEDNEsmu xx bx pmnnx WExE 111 Anvxx '
r .
M 1ssus Es'
r Axos 15$1111) ON As uncn croun nxr m ono
PRopRE Sxxcr oxvx .
PE Gosrm. on be bxmnE Fxmxv.
[ S E R M O N CXXV I I I . ]
Ex surgens M ar ia—L IJ0. i.
Drs gospel tellib bat fro be tyme bat Marie was greet of be Them u tton
aungel she was not ydil, but stiride as God movede her.
M a r ie roos up, seib Luk, and wente into monteyne contre w ihhaste in tohe cz
'
tee of kynrede’(y
'
j udee, and entr i'
de into Z acar ies
lions , and grette Elisabeth. For Gabriel told Marie b ifore how
Eliz abeth was wib child, and what moneb she badde conseyved,and how Joon shulde be born b ifore Crist, but Marie was not
tale wiis’ ne boostful as ober wymmen, but grette mekelyEliz a
beb, and abood her wordis. Dis gospel tellib not how Marie
tok a bour woman ‘, but went mekeli in hast to salute her cosyn.
And sib Joon was man banne, and Marie cam so hastely, it
semeb to manymen bat Joon was man bifore Crist, and herforeseib be gospel bat Marie wente out wib haste . Dis resoun is
not formed, but helpib wib ober to moove men. And it was
m adhat whanne Elisaheth herde he grating of M ar ie,he gongchild madej oi
'
e in Elizabeth } womhe. And, as seintis seyn , sibJoon shewide gladnesse wibouten, he stiride in his modir
wombe , as he badde daunsid ; and wib bis God movede Eliza
beth to prophecie. And Elizabeth wasf ulfilled (yhe Holt Coast,
and cr iede w ih greet vois and sez'
de , Blessid art hou among upon
men, and he f ruit «yhi womhe is blessid. And whereof rameh
his to me, hat he modir of my Lord corach has to me ? Diswomman wiste byprophecie bat Marie badde conceyved Crist,and how she was berfore blessid among wymmen, and she
badde woundir and deynte bat bis ladi visitide her. For lo,
Here G has, be Wednesdai gos l in be bridde wook of Advent,and also it is red on Oure Ladi in te .
’
I has , re nexte gospel,M im e: est. is teld in be Anunciacioun.
’
See vol. i. p.353. be kynrede.E.
a bore womman , E.
WY C L I F‘S
whanne he voir cy'
hi gretsfw was m d tn nyn mm he gongchH M gh d fw yM as Y felide, 1
'
n mywomhe. And wib bisfelyng of bis womman God gaf hir witt to propbecie bus. And
htem d he hou hat trmm‘
dest, seide Eliz abeth to Marie /fibr in
shal he perf om ed inheehat weren seid toheuyhe Lord.And Mari spak not boostful jangling new wordis, bat weren
impertinent, but heriede‘ God of alhis grace , and stood in hes
bat he is greeg and albis good comeb of him ; and we ben his
instrumentis ,—and has my spir it makihjor’
e in God hot 121 mhelhe. And so be liif ofMarie makib God greet in word and
dede , and so she serveb to him bobe in bodi and in soule, bm
hh' spirit is glad in be bileve bat she hab, bat bi be manbede of
her sone God shal be helbe to be world. Obir wordis bat suen
ofMaries song ben expowned to greet witt. And of bis Ladi
shulden men mke, and speciali erbeli ladyes, to be melee and
homely; for so was be Ladyof bis world.
b e barons 8411 1119 1111 Gospxt. 1x o xxr .
[ S E R M O N c x x rx q
Anna quinto da tum—Lao. iii.
Lux tellib in bis gospel what tyme joon began to preche.
and notib b i hebene lordis whos date was more knowe banne ,and bigynneb at be Emperour, not undir whom C rist was born,but him bat cam next after , bat Luk clepebEmperour of Tibir ,
be which is a water at Rome“. Defiflene geer We: Emherour ,
not as lord of bat loud, but proctour of be Emperour and justiseto termyne causis, to pees , and to be Emperours profit, and
in be same tyme was be secounde, Heroude, a f ourhe Ior d g
'
Cattle, but not so mouche as be firste Heroude , for be first
1 5° E ; M°
A.
‘ m ter d Rome. E.
Wyclif considers Tiberius as an adjective formed from Tiberis .
SE R M ONS.
was clepid oomunli kyng, and bis was clepid Tetrarca, for he
hadde as be fourbe part of be rewme of jude , and Phi?tjohis
clepid Bylhym‘and Traconytr
'
dsIr, and Lysanye’was be bridée
lord hat hadde hef ourhe part of A617ene,—nadir bis Emperour of
Rome, and bes foure worldli lordis ; and twapn’
na lr of preestis
weren banne Anna and Caifas , be word ofhe Lord was maad
upon j oon, Z acarter mm , in desert. Joon was movede of God,
banne abone be brittinbe’3eer of his eelde, to preche and to teche
be folk bobe in word and in dede. And so he took not falseli
bis oflice for wynnyng, ne of bes two bishopis", but speciali ofGod , and he was nedid to do bus, as God hab ever ordeyned.
And so it semeb to manymen bat prelatis bat letten trewe
preestis to preche freeli be gospel ben worse ban bes two
bishopis of Jewis. Summe bish0pis ben glad of bee prestis,and summe ben evyle enformed bi freris. And j oon cam in
to ot he contre gf /ordan, preching he ha,ohlsm gf penaunce in
remkst'
on y'
m nes , as it rlr wr itun t'
n he hook of Sennouns
n sg rhe prgfite, bat seide bat, j oon was a vots of a cr iere
ris desert, M ake 3e redt he w9 ' of he Lord, make 3e hilr pahslrr ig“ Joon prechide no t for worldli wynnynge, and so he
fledde fablis and lesingis, but tolde opynli profitable treube
but God puttide in his moub. For bus dide profetis bifore ,and bis Baptist was eende of hem. Joon movede men to
mekenesse , and to benke on be dai of dome, and m de hat
he m d low . Dis shal be at be dai of dome, whanne be erbe
shalbe pleyn and round, as ech meke man bat shal come to
hevene shal be banne firlfillid of blisse, and ech proud man
bat shal be dampned shal be maad low bi peyne. And bis
vord shulde move men to mekenem and to leve pride, and
so it is ful nedeful to preche now as it was banne . And
Ioflgn wa’
es. Dis is soib of be erbe , but algatis of mennis
ha dn fos manye shrewide hertis of men shal tume to be
‘ Beé ony, E.”M E.
i. e. of Annas and Caiaphas .
I I
WY C L I F ’S
weye of rigtwisnesse, and many sharpe men for to fi3te shal
be pacient and meke. And ech man shal'
se fleishli Crist batis helhe cy
'
God. For at be laste -dai of dome shal C rist be
bus seen of alle men ; and sich sermouns weren good to men,
to teche hem vertues and to flee synne.
131: Fourth : WEDNESDAI 1x ADVENT.
[S E RM O N c x x x . ]
Ex z’
it sermo in universamj udeam.—LUC . vu. [ 1
As Joon cam bifore Crist in liif, so he cam bifore him in
preching, and algatis Joon made redi men for to trowe in
Crist. For be sunne b ifore he come sendib his li3t, and
after he shyneb; and in werkes of crafte be rude man comebb ifore, and subtil man comeb aftir and makib fair. Luk
tellib bat, word wente out y“
j esus into at f ade, and in to at
he contre aboute , for woundris bat Crist dide. And j oonsdisciplis tolden him if alle hes, bat weren seide of Crist. And
[ oon clepz'
de banne togz'
dere two if hise di sciplis, and sente hens
to j esus, and w ife, Art hou he prophete hat is to come, or we
ahz'
den anoher betere ? Baptist seide not bes wordis for he
badde drede in bis bileve, but for he wolde bat his disc iplis
and ober men weren tau3te of Crist ; and so he coveitide
Cristis worship, and ordeynede berfore many gatis. And
whanne hes two disciplis camen, hei sei
'
den has to Cr ist [ oonBaptist sente us to hee, and seide, Art hou he hat is to cone
or we aht'
den anoht'
r r"And Cr ist in hat same our heelz
'
de manymen of her sh
'
knesse,as summe (yher languishing, and sum of
woundris, and sum of f ends}, and to manyhlynde Cr ist 3af s1'
3t.And Cr ist answer z
'
de and seide to hem, Going f arh, telle 43mtoj oon hinges hat 3c han herd ; for hlynde men seen
, and halte
men goen meselis hen maad clene, def e men heeren dede men
r zlren, pore men hen prechid good. And he is blessid hat shal
not he sclaundr id in me .
SE RM ON S.
pese wordis ben expowned in be firste part of be sermouns t .
And whanne j oanes messangerzs weren hassid, began j esns to
seie of j oon to he peple, What wente 3e to see in desertP Wher
3e wente to se a reed waw id weh he wynd P But what hing 3eden
3e out to see? Wher a man cled weh sqfte elohis 2 L o,hes men
hat hen in a hreseiores cloth ,and in delia s, ben in hyngis houses.
But what went? ge to se 2 wher a hrqfete 2 3he, I’ seie to3014, morehan a hrqflte. For his is he (ywhom it is wr itten, L o, 1
’sende
mj n aangel biforehif aee,he which aungel shal mahe redi hi weie
bif ore hee. Cer tis Y seie to ga s, her is no man more prcybteamonghe children of wymmenhan is j oon, hut hehat is Iesse inhef emmes of hevenes is more han he as Crist seide bifore. But
here it semeb bat speche of C rist out- takib himsilf bi his wordis ;and bes wordis ben sobeli seid agens alle capcious men.
Pl: rovabn Faw n m ADVENT.
[ S E R M O N c x x x m
prs gospel tellibhow men shulden flee alypocrisie , for among We m w flee
fyve pridis bis is moost perilous. And, for bis ypocrisie is bobein religious and seculer lordis, berfore biddib Crist to hise, Se3e
and fie 3e f ro he sour dow; of Far riva ls, and he sour dow ; ofHeroade. Andheihorq ten togidere, and seiden,hathei hadden no
breed, how were it banne pertinent to telle hem of sour dong?
And whanne his word was knowun j esas seide to hem, Wherto
henhen 3c hat 3e have no breed ? 3it ge knowun not, ne andir
stonden ; git gonr her te es hlyndid ; 3e havynge igen seen not, and 3e
havytg eeren heeren not, but wanten witt. And 3e henken not
whan I’ hrahfyve loaves among/j rvehonsynd men, and how manyeey
'
ynes f at of relyharen 3e awey. And hei seiden hat twelve
Soc vol. i. Sermon XXVI I I .Since he preached on the corres
nding passage in St. Matthew.
Wye-h f appears to have discovered sions.
The cure ofthe bllnd man.
WYC L IF ’S
eo/j 'nes bei token of be firste feeste . And Crist az ib of besecounde feste, Whanne he f edde f ourehouymd men weh sevene
looms, and how manyleehf ullis of broke metehei tohen aftir 2 And
hei seiden,hei gadr iden sevene. And here we witen bat bes werentwo feestis. And Cr ist seide banne to hem, How understande
3e not? bat Y speke to ober entente, whanne Y speke of be
sour dowg, bat is clepid ypocrisie bi resoun of propirte of bing.For ri3t as sour dow; infectib breed bat men shulden lyve w ib, so
ypocrisie faylibgood work bat mans soule shulde lyve wib.
Ipocrisie of Pharisees and of Bronde lastib 3it, for newe
ordris b igilen be peple, bob beggers and possessioneris, in bat‘
bei feynen hem holyto spuyle of hem be worldli goodis. For
certis Crist put nevere holynes in sich signes ofypocritis ; but
whanne bes signes crien hem holy, bei ben false to disseyve be
peple. And gif bes ordris ben holy, bei shulden hide bat, as
Crist b iddib; but where shulde rise ber wynnyng banne, biwhich bei spuylen be peple ? And be ende of be feendis
ordenaunce , bat he castib bi bes ordris. But git Heroude habsuteris, as sconlers bat now lyven for as he feynede holynesse
in sleying of Joon Baptist, so bei feynen holynesse in pursuyingof trewe men. And for bes ordris of horedom, wib flatering
bat is maad to hem, in false signes of horedoom, and knelyngas daunsyng, bei holden wib bes false ordris and harmen Cristis
lawe and be peple3.
But be gospel tellib aftir how , Cr ist and hise camen to Beth
sa ida , andhei brougten to him a hlynd man, andhei hreieden Cr ist
to tonehe him. And Cr i st tookhe hlynde manni s hoonde, and hidde
him w thoute he strete, and Cr ist, shitting in his igen, hut/e his
hondis on him, and ax ide him wher he saw; ou t. And his man
lohide on Crist and seide, hat he saw ; men walb’ng as trees.
Af terward Cr ist hatte his hondis upon his i3en, and he began to
see, andhis hlynde man was restored, sohat he saw; elerely alle
hingis. And Cr i st sentehis hlynde man to his hons , and seide, Go
intohi hoses, and gyhon go out intohe strete, seiehon to no man.
And Crist techib b i bes wordis bat neiber men heelid shulden
So Q ; A reads, bat bat.
The whole of this paragraph is omitted in E.
WYC L IF’S
d k m fle m r he shet fi fi fis m h bu hobe m kis n d
s b z be m hm riche to God for m nirdom bu ba‘
h n
t ’f fi p riszene m-en sufi sen nm to tene be camd is of
n r zz sr z W a n s u i m cou r t or Ti n » : Da r .
[ S E R M O N cx x zx
Cum audi ted j aw .—Ma r r . iv.
weep s
-1 tail-2b whanne and how oure Lord Jen s b igan to
B ah ia}! w as 1125
,he m ate in to Gable , and lefle he a b 9
1
and ram and m y: in Caffi rm Joon was
r at ed {ca he reprorede Heroude of his brobers r yr ; ar he
ire-32,
an d f lies w eren (a s: for Joones deb b i be w ickide wom
man Her ffi z é : and Crist w iSte we ] how Joon shulde d ie, and
m . an d h ow gloriously, and so Crist began to proche and
w aferme Joones preching. For C rist took be same tu ne , and
held be same forme of preching. Cahhamam m a t ile: anhe
um seid In'
I s-y'
h-e j -r ef el I‘e loud ef Z ahuIm a nd}! In d f
b lab-u is c a g e oj he see onfi v dan ef G-zlile g/ hehu c/ J L
‘
And it is knom how kyng Solomon ;af bis Galile to a kyng
bar gz t him a ones’to his temple , and how bus men goen m be
see. mm , of bes e two sortis, hut sat in derbm se of synne,m a gr eet by,
whanne it saw Crist be sunne of ri3twisnes, ad
u hfle m n’
flm in lond cf shadem (f dehfl'
s [di m -fl
hen . In bis lond was be shadewe of deb ; for bere was synne
‘o a c a
’
t an be sa h be eaa fin Q m a dm h h m .fl ‘ flt 'flJ w -ea m a isks are w onglya cluded fmm the qnoh fiu in h
SE RM O NS.
of unb ileve, and manyober unkindelysynnes, bat maken shad
ewe of deb to men. For manyof bis contreyweren dampnyd,al3if summe of hem weren saved ; and bes men out of b ileve
bat shulden be dampned baren wib hem bat shadewe of be
secunde deb, and derkiden ober wib bis shadewe.
From hens htgan j esus to preche, and seie, as Joon Baptist
seide, Do 3e penaunce, f or he rewme of hevenes shal eome ny;Doing of penance was nedeful to be peple bat bes men tau3ten,for ber weye was ful slidir for to go to hevene inne, sib fleishli
synnes weren in hem, and bei letten men to go to hevene ; and
it profitibmouche to men to go in good felouship. But Crist,
bat is rewme of hevene , shal come ny; and opene heven, and
stoppe tempting of be fend ; and so men shulden helpe hemsilf,
and bigynne at beir nexte enemye , bat is be fieish, to chastise
it.
ON pa r rass s FRIDAY AFTI R ocu vn or Twu rpx DAY.
[ S E R M O N C X X X I I I .)
Egressas f em .—LUKE iv. [1
pm gospel tellib how Crist prechide, aftir be storie bat Luk
tellib. j esus wente out in vertue (f he Goost in to Gable. Trewe
men trowen as b ileve bat be Holi Gost ledde Jesus whidir everhe wente, and what dedis evere h
'
é dide . Andf ame wente out
hour; a] he lond of him and Cr ist tau3te in synagogis of hem,
and was magnefied of hem alle. And Cr ist cam in toNazareth,
where he was eonsg'ved and nur ishid, and he entr ide hi his cus
tome on Saturda i in tohe synagoge. And hereof taken Cristene
men custome to proche on Sundai, for it comeb to us for Sabot
in be stede of Satirdai ; and C rist hadde custum for to preche
on Saturdaie , as Luk seib here ; and so shulden preestis sue
him, preching on Sabot bat is Sundai.
And Cr ist roos up to rede, and he book of Ysayheprq/ete was
The wordsfon—ny; are wronglyexcluded from the quotation in A.
SERMONS. VOL . I I . C
18 WY CL IF ’
S
30mm to rede . And as Cr ist turnede he book, hefond he place
where it was wr itun, pe Spir it of he Lord is upon me, wherf ore
he ang'ntide me topreche topore men he sente me, and so be Holi
C oost had me, preche topr isoner isf orgyoenes, and to blynde men
sigt, to leeve broken men in remissioun, to preche he geer hat he
L ord aeeepteh , and he da ie q/ agenmyng 1 t. pis preching is al
disusid, and turnid to pride and coveitise. For how ever men
mai plese be peple, and wib moneie wynne hem worship, bat
bei prechen, and putten abak be profit of be peplis soule. pi:
book was ordeyned of God to be red in bis place , for alle bingia
bat felden to Crist weren ordeyned for to come bus . And
so men seyen Crist badde omce of alle be mynystris in be
Chirche . Crist lemede to rede whanne he wolde , and he
preiside mouche Ysay and bes ci3te wordis2red here of C rist
han betere ordre ban we can telle ; for be Hooli Goost was on
Crist bobe in his bodi and soule , sib Crist was bobe God and
man, and b i his manheed led of God. And berfore bis Goost
anoyntide C rist wib goodis of grace as fulli as onyman mygte
be anoyntid . And bus Crist mut nedis preche to meke men
bat wolden take it, for bis is be beste dede bat man doib here
to his breberen. And so C rist prechide, to prisoneris foq yngof ber synnes , and to men blinde in wit, for to knowe be wille
of God, and lceve broken men in forgyvenesse of ber travaile.
And Crist prechide be 3eer of our Lord bat was acceptable bi
him ; for he made the 3eer Jubile ; and daie of gyvyng of mercyand of blis was prechid of C rist. And so alle bes ei3te wordissownen in mercy and
'
confort of Crist, to men bat b en in
prisoun here for olde synnes bat bei have done.
And whanne Cr ist hodde [ olden his book, he gaf it to hr
serod ant, and he sat ; andhe eyen of allehat weren enhe smagoge
weren Iohing to him. And Cr ist btgan to seze to hem, path is das
is hes wr iting fild zn gour igen on me . For Isay seide bes
wordis, as men bat profecieden of Crist. And alle men 3mhim witnesse and alle men woundr iden inhe wordis of gracehe!
1forzyuyng, s . bohis
, Q ; om. E.
The Vulgate. I do not know on end of the nineteenth '
verse , thewhat authority, inserts here at the words,
‘et diem retributionis.
'
SE RM ONS.
camen of hi s mouh. Of bis dede of Crist men taken, bat it isleveful for to write, and aftirward to rede , a sermoun ; for busdide Crist oure alber-maistir . For gif men mai bus turne be
peple, what abulde lette to have bis maner ? Certis traveile of
be prechour or name of havyng of good witt shulde not be be
ende of preching, but profit to be soule of be peple ; and how
ever bis ende comeb beste, is moost plesing to God. And
curiouse preching of Latyn is ful fer fro bis ende ; for manymen prechen hemsilf, and lceve to preche Jesus Crist ; and so
sermonna done lesse good ban bei diden in meke tyme.
ON pa SECUNDE W EDNESDAI AFTER oc'
ravs or rwsu ba mu .
[ S E R M O N C X X X I V . ]
Egressas j esus abiit. -Mm vi. [1
p18 gospel tellib how Crist dide in profitinge to his Chirche .
H e wente out of a mannis hons whos dougter he reiside from
deb to liif. And bis wenche was be firste bodi bat Crist
quykenede of bree ; and she was a wenche of twelve 3eer age,
bat Crist reiside wibinne be hons. And Cr ist wente bennesto his eontr e, and his disciplesfolew ielen him, and inhe same Sabotday he began to teche in he w agage. And manyhat herden
woundr iden in his lor e, sayng , Wherey'
comen alle hes hingis to
him 2 and what is he w isdomhat is 30mmhas to him,and sich
ver tues don bi his hondis ? I s not hehis osephis sone andM ar ies 2
And Joseph was a forgero‘of trees”, bat is to seie a wri3te .
And Crist badde name of his fadir in reprof of his pore kyn .
And so bei seiden bat Crist was brohir (y'
j ames and of j oseph and
y’
j ude and SJ /mount, for alle bes weren his auntis children.
N e ben not hise si ster s weh us here 2 And hei weren harmed bi
selaundre (y him. Men mai seie soib dispitously, as siche
cosyns among be Jewis ben clepid breberen and sistris ; and
bei nemeden hem for bei weren pore . And j esus seide to hem
forcer , E. This clause is w ronglyincluded in the quotation in A
l9
WY C L I F ’S
hat her is noopro/Iste wehouten honoure, but in his contre, in his
hoses , and in his hynrede. For in strange contre men marken
be dedis, and in bes homlyplacis be kyn. And Cri st mygte not
her do ony ver tue, buthat he heelide a j ewe siche men,he while he
leide his handis on hem. And here men taken of oure b ileve,
bat bing which God hab ordeyned not to be maynot be ; for
alle bingis moten nedis be bat God hab ordeyned. But Crist
my3te , gif he hadde wolde , have done here miraclis at his wille ;but Crist saw ever Goddis ordenaunce, to which he mut nedis
assente. And Crist woundr ide (yhis hyn,fi r he untr euhe hat
hei hadden. Crist woundride of manybingis, which bingis he
wiste fulwe]. For Crist hadde foure maner of knowingis ; bi
sum he woundride, and bi sum ober not. Crist, in bat he was
God, badde be same witt wibbe Fadir, and in bat bat he is blessid,Cri st saw clerelyalle bingis
8. Crist bi his bodili wittis badde
knowyng as ober men, and now he gat sich knowing, and now
he failide bereof. And, b i bis, Crist haddo comune knowing,
b i which he knewe bingis generalli.
pa SECUNDE Fawn AFTER OCTAVE or swamp] : mu .
[ S E R M O N c x x x v . ]
Descenditl fa ns—LUKE iv. [3r
p18 gospel tellib more of Crist how he traveileide in his
Chirche. Cr ist wente out of his contre , whet he was born and
was dispisid, and cam doun to Capharnam, hat was a cite gf
Galile, andher Cr ist taugte upon Satirda ies. And hei wondr iden
in hes lore, f or hrs word was in pm er . Crist spak sadli, as a
Lord bat badde power above be lawe , and to adde to be lawe,and telle how it schulde be undirstonden And in hat W ‘
goge was a man he which hadde a f oulf end ; and hef end cr iede
bi bis man weh a greet voi s, and seide, Suf re now’, what is to us
‘ So E and Q rightly; A has Ascendit. ’ So E ; A and d
‘ how it undirstod . So E ; A excludes ‘sut’fre now from the
quotation.
That is. bythe beatific vision.
SE RM ONS.
and to hee, j esus of Nazareh t’ Art hou come to leese us e
’ Yw oot hat hou art Gaddis seint. pis fend kuewe Cri stis manheed
,and sumwhat he knewe of his Godhede ; and he wolde
seie bat Crist in bus punishing be fendis dide no dede ofmercy,s ib at domesdai bei shulden have ful peyne ; and bis fend wasnedid to confesse Cristis holynesse. Butj esus blamedehi sf end,and seide, Be hou doumbe and he wente outf rohis man. And
whanne Cr ist hadde east out hisf end, he wente f ro he man, andnoiede him not. And drede was ma d in alle men, and hei spahen
togidere and seiden, What ishis word Pfor inpozver and in ver tue
Crist eommandxh anclene spiritis, and hei goon out. And f ame
of Cr ist was publishid into echplaee of he contre.Here we mai se bat Crist held not wib fendis, for bei seiden 3393333?0‘
treube , and baren witnesse of his holynesse ; and wolde God
bat we diden bus ! For banne we shulden not serve to fendis
for worldli bingis bat bei 3yven us ; and we shulden not take
false witnessis bat ben hired for worldli goodis ; but we shulden
take elene witnesses in a clene cause of treube. For manymen
seien be sobe, and God hatib hem for her unclene liif ; sib he
bat is in synne synneb, algif he seie be treube. And so in
Engelond ben manymen afer aqueyntid wib be fend : for alle
bes bat ben false meenys wolen have witnesse of ober men ;and bis fallib ofte bi coveitise, and
lober synnes bat men don.
ON pa barnna Wannasmu ar raa oc'
rava or rwaLrba m u.
[ S E R M O N c x x x v u
I ntravitj esus in synagogam.—Mm iii. [L ]
prs gospel tellib how Crist reprovede Phariseis and men of
lawe, for bei chargiden moche bat Crist shulde do myraclis in
ber Sabotis. Mark tellib how, Cr ist entride in tohe grnagoge,and her was a man hat hadde a drye hond. And hei w id en
him, gy'
he wolde heele men in Sabote,hathei wolden accuse him.
and , Q , E ; A has oj .
WY C L I F ’S
And Cr ist seide to he man hat hadde a dru hand, of humors,
R ise in tohe myddel. And Cr ist seide to hem, Where it be levefulto do wel in he Sabot, or men shalden doyvel in be Sabot ? wher
it i s leveful to make a mannis liif saaf ; or lese mannis liif in
Sabot ? But hes f oolis holden her pees. For bei mygten not
denye bat ne spiritualwerkes, in which bodies worchen, shulden
be don algatis in Sabot, as preiyng and service in be Temple,wib ober werkes bat preestis usen ; and bes goen nere bodili
werkes ban to heele a man bi miracle. Also it was levefulto
hele a mannis soule in sabot, for banne shulden bei algates
traveile for be belbo of mannis soule. But bi bes werkes bu
Crist dide was mannis soule heelid ; not oonli for Crist hi his
Godhede helide men, ne oonli for Crist taugte hem be bileve,but for bei sawen Goddis power worobe in Crist, and knewen
b i him many treubis of b ileve bat bei knewe not bifore. And
so, as Crist arguib, gif Cristis werkes weren of be fend, God
wolde not worche bus so graciously in Crist. And , as Crist
reproveb hem in be gospel of Luk, it was leveful and naid
among Jewis comunli bat bei wolden helpe out of be lake 1
beest in be Sabot ; myche more Crist abulde helpe in be Sabot
a siik man. For gif Crist lefte bus his Fadris werkes in be
Sabot, Crist badde consentid to mennis harm, and wibholden
yvele his power.
And Cr ist, lohynge on hem w sh ire, hadde sorewe on her blynd
nesse, and seide tohe man,hat he shulde stretehe out his hond and
hi s man stretehide out,and his hand was res/ar id. And bus
mygten bes blynde foolis wite bat Crist dide levefully for ellis
at comandement of C rist wolde not God bus have heelid bisman And bus men han a drie hond bat wanten werkes of
neer , Q, E.
WY C L I F ’
S
pa rovapa W EDNESDAI Aar aa ocm va TwaLrba-m x.
[ S E R M O N c x x x vu u
Factum est autem.—LUKE ix.
Dis gospel tellib how Cristis disciplis moten han hem in
lyvynge . I t f el, se ib Luke whanne Cr ist and hise disciplis
wenten in he weie, oon seide to Cr ist, I shal suehee whidir ever
hou shalt go. And j esus seide to him,Fox is hav dennis, and
br iddis of he eir hav nestis wher hei shal reste, but certis mannis
sane hah not where he shulde reste his heed. Crist answerib here
to be bougt and entent of bis man, for bis man was coveitous,
and saw Crist do manywoundris, and if he my3te have dwelt
wib Crist, and lerned to do sich curis, he mygte have be rich
man in has te , for him and for alle hise . To bis entent ans
werib C rist, and seib, bat ber ben bre manere of men. Defirste men ben foxis bat han hid tresour, as comunli ben mar
chaundis. And sum ben gentil men and riche of ber rentis,
and bes, as b riddis of be eir, fleen in to ber nestis. But be
bridde manere of men ben Crist and hise apostlis ; bat han no
richesse her propre , but lyven goostli liif, and upon mennis
almes. And bus bis mannis entent acordide not wib Crist.
And here tellib C rist us in be gospel of Mathew, how he was
pore man as anentis worldli lordship, and so he shulde not
seke to C rist for bis worldeli cende, for Crist mygte not
chaunge bis staat for comyng of sich a fals man . And here
mai we so how oure newe religiouse varien fro Crist, for bei
han propre housing, and goodis in bis housing, as badde not
C rist wib hise apostlis. Crist badde alle bingia, but not bus
worldli. Cr i st seide to anoher man, Suehon me. And he seide,
Sire, lete mefi rstgo and bif ie myfadir . And j esus seide to him,
Suh'
rehat dede men bir ie her dede. And here mai we see how
C rist determinede how sum men bat lyven in be world ben
dede to Godward , and we mai se ever how we shulden leve
So in E ; A w ronglyincludes seib Luk in the quotation .
SE R AI ON S.
goode werkes for doing of be betere ; sib it is werk of mercyto
bisie dede men 0, and git Crist wolde bat bis man levede bis and
suede him. For he synneb gretly bat leveb be b etete, and
chesib be worse ; and bus dede men to God don good to be
world. And over bis we mai se how falselyoure newe religiouse
moveu men bi bis gospel to come to ber religioun . For bei
shulde purge hem silf bifore, and make hem pore as Crist was.
But Crist seide to bis man, bou and telle be rewme ofGod ;
but to bis ben men unable , for tyme bat bei ben in bes ordres,for bei shulden able hem after Crist, and apostlis bat weren of
his scole. But fro be tyme bat hem wantide bis maistir, bei
gedereden not coventis togidere, sib Crist was propirli Maistir,
and mygte not faile in his leeding. But now foolis and sinful
men lede ober foolis into be diche. And so, sib Cristis te
ligioun is hetero ban bes newe ordris, bes men synnen gretli bat
taken hem and leven Cristis. For Cristis ordre mygte occupie
ech man as myche as he mygte do ; and no drede it mygte
occupie men betere ban bes newe ordris. And so, as Crist bad
bis man sufl'
re deed men to birie dede men, so men shulden
sufl'
re bes newe ordris, bat ben clepid dede houndis, and sue
Crist in his ordre, as Crist bad bis man do. And gif bes ordris
pursuen trewe men and emprisonen ber owne breberen for sichtreube of be gospel, bei ben worse ban Heroude was ; and in
bis same dampnacioun ben mygti men of be world bat defenden
bes newe ordris, to do bes synnes and ober moo. For whoever
assentib on bis wyse makib him gilti wib be doere and bus
Eroudes ypocrisie shulde he fled of men of be world.
But he hr idde man seide to Cr ist, Sire, Y shal sue hee, but
first gyve me lceve to telle to hemhat ben at hoom. And j esus seideto him, No manhatputtzh his hond toheplou3, and lohynge agen,is able to he b engdom of God. C rist wolde here bat whoever
badde an booli purpos to lyve wel, he shulde not leve bis purpos
for no movyng of be world ; sib we ben as tiliyng men, to ere
oure 10nd, and sowe it aftir ; and lokyng abak in bis crafte
makib errour in sich tilieri s. For sich men taken in veyn be
So Q ; gas-idm , A ; o dren.E.
To burythe dead. is the last among the seven corporalworks of mercy.
The dan er ot’
looking k.
s Pet lL a.
WY C L I F ’S
grace of God, bat leeven goode werkes for movynge of beworld, or counseyle to lesse goode werkes. And bus alle besnewe ordris, bat lceve fredom of Cristis ordre for goodes bat
ypocritis han getun to bes newe feyned statis, done here agens
Crist, and unable hem silf to come to heven. We shulden
benke on Lothis wif, how she for lokyng abak was turned into
a lumpe of salt, to teche us to love Cristis ordre.
pa aouapa Parmu GOSPEL AFTER ocu va oN Twn r ba mu .
[ S E R M O N C X X X I X.)
Ofi erebant j esu parvulos.—Mum x. [ r
Di s gospel tellib how Jesus lovede litil children in kynde andfigure. For sib Crist ordeynede litil children to growe to men,and efte to seintis, it is noo drede Crist lovede bis age, as alle
ober agis of men. But for children of bis age lyven ofte as
innocentis, and ben not broken wib worldli falsehede, berfore
Crist lovede bis figure. And bus seib Mark,hathefolk of r idenlitel children to j esus, hat he shulde touche hem. And bis wasa grat sacrament, but God woot whi bis Chirche putte it not
among sacramentis And disciples of Cr i st lettiden hem hat
qfi'
reden ber children. But whanne j esus saw his, he tab it
hevely, and seide to hem, Saj'
re ; e litel children to come to me, and
f orf ende 3e hem not,for qf sich maner children ishe r ewme gfhevenes. Sohli Y seie to gou,hat whoever takeh nothe rewme ofGod as a gong child, shal not entre in to it. And clippings hem,
and puttinge his hondis on hem, Cr ist blesside hem. And berfore
techib Petre his peple bat bei abulde coveite mylk, as new born
gonge children, havyng witt wibouten disseit. For as mylk
nurishib sich children, so bileve nurishib Goddis children ; and
as children loven mylk, for a litil bifore bei weren sich sub
stance , so Cristen men shulden love bileve, for bei han lyved
So in E ; A reads eoneeile . mbi bis is not put among ober sammentis. E .
SE R M O N S.
in bileve ofGoddis Sone. And berfore seib Salomon : Take
ge out litil foxis bat schrapen doun be vines ; for saverylore
of hevenly bingia, bat shulde growe in Cristis Chirche, is
distried bi worldli men, bat lyven bi cautels as foxis. And
berfore seib Crist in be gospel, whanne he was manassid of
R etonde, Go ge and seie to bat fox, Lo, Y caste out fendis,
and make helbis to daye and to morowe and in be bridde dai
Y am deed, but not git. And sib it mut nedis be bat Crist lyve
in bree geer after, Crist mygte not leve for Heroude to do
goodis to his Chirche.
On rvrba Wanaasnu ar r aa ocm va.
S E R M O N C X L ]
Homo quidam habuit.—MATT. xxi. [a
pm gospel dividib be Chirche in two partis, and reproveb be
toon. De parable bat Crist seib is told of bym in bes wordis.
0 man hadde two sonys , and he going tohefi rst seide, Sone, go todo s and worche in my vynegerde. And he answer inge seide, Yyle but afterward he, moved bi penaunce, wenteforh. And his
f adir came tohe toher sane,and bad alsohat he shulde worche, and
he answer ide and seide,Igo, sire but he wente not. Which of
has two didehefadir s w ille ? axide Crist of bes Jewis. And hei
seien to himhathefirste. For he dide in dede his fadirs wille,
and be tober as a fals sone b ihigte wel, but dide falsely. And
[ ems seide to he j ewis, Saheli I seie to gou, hat puplicans and
haor is shalgo before gou inhe Chirche. For j oon Bapti st cam to
gou inhe weie of r igtwisnesse, and ge trow iden not to him, and dide
not as he taugte gou, but puplicans and putgens trow idento him,
and diden aftir him ; and ge, sg'nge a] his liif, hadden nether
‘
penance afterfor to trowe toj ones sentence . For be Jewis sawen
Joon dede for reprovyng of R etondis synne ; and git be Jewishadden no sorowe for feynt levyng
5to bus stondo for treube in
of two sons.
an. E. sbrapen , G .
3 boos-is. G : putayms , l. never , E.
80 E : A has bileevyng.
WY C L I F ’
S
Goddis cause. And for bis parable is fulgood for manymen
to knowe, berfor b iddibCri st aftis bat, hehat hah eer is to heeras,
here he bes wordis, wib ere and herte.
Dis parable of Crist is bus expowned. Dis fadir is God himsilf ; bes two sones ben two folk, be Jewes and bobene men.
De hebene men ben be firste sone, for bei weren bifore be Jewis,and also b ifore Ebreus, as men mai se in Goddis lawe. Goddis
vynegerde is holy Chirche , bat was fro be bigynnyng of be
world. And God had bes bobe sones to traveile and profite
to his Chirche ; for whanne ever God biddib charite, bat stondibin be ten heestis, God biddib to traveile in his Chirche, as becounde Table techib. pis first sone was first untrewe , and
seide he wolde not serve to God, for he wolde not take bileve,
ne graunten in dede to b e Goddis servant. pe tober sone seide
he wolde, and dide in manypatriarkis. But aftir bis firste
sone was moved of God bi kyndely skile to serve him and
lyve wel, as in Joob and Jetro, but largelywhanne hebene mentoken bi apostlis C ristis feib. And banne be tober sone of bis
fadir weren folk out of b ileve, for fro bat tyme bat prestia
rengniden, and killiden Crist for his treube, bei weren fals to bis
day, and noyous to hoolyChirche. And bus bi jugement of beJewis Crist concludide hem softly. And bus maymen parte be
Chirche in seouler men and in clerkes. Seculer men ben be
first sone, and clerkes ben be tober sone. And clerkis and
preestis lyveden first wel, and speciali in Cristis tyme, for Crist
and hise apostlis also weren bobe preestis and clerkis, and bei
traveiliden moost in be Chirche , and maden it large and
florishinge ; sib bat Crist bougte his Chirche, and toke it into
hevene wib him. But now ben bes two sones turned. For feiband good religioun stondib in seculer men, and in preestis ben
wordis wibouten good dede. Preestis seien bei suen Crist, and
kepen next be liif of him, sib in hem stondib holyChirche , as
mannis liif stondib in his soule. And men bat knowen beworldis state seyen bat be popis and cardinales, bishOpis and
religious, ben moost fer fro Cristis liif, and so bis parable of
grauntide, E.
The passage between the asterisks is not contained in E.
SE R M ON S.
Crist dampneb hem for her falshede But take we alle bis
w itt of Crist ; for we bat biheten to serve Crist, and gon abak as
false soones, maken us silf be secounde sone, and so bis parable
of Crist is nedeful to ech man here.
W anxxsmu Gospar. naxr AFTER ‘
Sapr uaoasua 80mm.
[ S E R M O N C X L I . ]
Egressas j esus ibat.—MARK ix.
pmgospel tellib how°
Crist taugte be Chirche to flee pride,and algatis prestis, for pride is more perilous in hem, as it was
in aungels. Mark tellib how , j esus wente out bi he contre ofGalile, and he wolde not tarie bere , ne dalye wib men of bat
contre, and berfore seib bis gospel bat Cr ist wolde not knowe
cg man, for he wente privylywib his apostlis as it was best.
But Cr i st taugte hi s di sa’
pli s, and seide to hem, hat mannis sone
shal he betraied in to mannis hondi s, and p_
ei shal sle him, and fro
but he he slayn, he shal r ise on he hr idde dai. And hei hnezven
not his word, and dredden to ax e him berof. And hei camen to
CM , and Crist, whanne he was in he hous , ax ide his
d raplis bing bat he kuewe, What tretiden ge in he wgyP And
hei weren stille. For it semeb bat bei wolden not bat Crist hadde
wist of bis trete ; and it semeb bat C rist was from hem, and
herde hem not whanne bei tretiden bis ; for he mygte, as he
wolde, be fer fro hem , and bei togidere , for be moste of brittene
persones mygte wel go b i hem silf and be twelve mygten go
togidere, and speke privyly, bat he herde1not. But it semeb
over bis bat Cristis word movede hem to trete bis3. C rist tolde
hem a litil bifore , how he shoulde be slayn from hem ; and
nlgif bis word marride hem, for bei undirstooden it not wel,
nebeles bei bougten on bingis bat mygten come after bis, and
so, gif bei shulden lyve togidere, which shulde be more of hem,
and who abulde be ber capteyn , to whom allober shulde obeishe.
So E ; herd“, A . Jus. E.
WY C L I F ’S
And bis semeb God to teche, whanne bis gospel techib bus ,
bat bes postlis tretiden banne which abulde be more of hem.
For bus tellib God next aftir, Forsohe hei disputiden in he stag e
which shulde be more of hem And God varieb here for sum
cause, and seib not which of hem shulde be more . For gif
men ben al atwynne and not in 00 companye , git oon of hem
is more, algif he be not be more of hem.
And Cr ist sitting, clepide hes twelve, and seide, 3g any of gou
wole behefi rste, he shal be he taste of alle and servant of alle,
for he must be moost meke of alle ober. And Cr ist tohe a
child,and putte him in he myddil of hem he which child whanne
Cr ist hadde biclippid , he seide has to hem,Who ever tahsh oon cf
hes children in myname ressgrveh me, and whoever ressgrveh me,ressq eh not me, but myf adir . It is told bi fyve ensaumplis
how in sich speche of Crist is undirstonden bis word prin
cipally,’
and banne be witt is good and sutil. And, for bis lore
is profitable to governaile of holyChirche, berfore seib Crist,as he seib ofte, H
'
e hat hah eer is to heere, heere he. And in bis
point synnen specialygretteste of be Chirche, for bei suen not
Crist heere but Anticrist and be world. Loke be pope first and
his cardinalis, where bei taken no worldli worship, but ben be
laste, moost servisable, and moost meke of alle obir. More foul
pride and coveitise is in no Lord of be world. Go we to
bishopis binebe bes, and riche abbotis, fadirs in coventis, and
bes axen worldlyworshipis, and bi bis mai men knowe hem.
3if bou wil wite which of bes is more , loke which takib more
worldlyworship. And gif bou go doun to freris, bat ben beg
geris, and shulden be mekerste more worship of beir breberentakib no man in bis world, as b i kneling and kissyng of feet ;
take bou be ministre offireris‘and ober service atmete and bedde ,
more ban onyb ishop doib. And so Cristis reule in bes preestis,is more reversid ban in worldli lordis. And sib bei professen
and seien bis gospelbobe in word and in ob it is open bat bes
false ypocritis disseyve be peple, and harmen be Chirche. But
So in E ; A wrongly excludes these words from the quotation.
a twyn, E. syche, E, and the Wyclifl'
lte versions. Inches , E.
web hyssyng af fele, lala'
b be mynystre offreris, E. moub.E ; but A is evidentlyright.
32 WY C L I F ’S
love and in w ord and unite, but be fend doib be om trarie. for
he wole part men fro God ; and bus God loveb pees, and be
fend loveb striif. And her/ore Y seie to gou, hat ech game and
blas/énye shal be /orgovun bo men, but he Spir it gf blas
Here synne and blasfemye ben
clepid synnes of men, but be Spirit of blasfemye is clepid
be fendis synne, for it lastib to mannis ende , and so aftir for
evermore ; and bis is synne agen be HolyGoost, and shal
nevere be forgovun, neiber in bis liif ne in be tober, for bere isnot synne forgovun bus And as be Hooli Goost is good,cende wibouten ende, so bis synne speciali is yvel, ende
wibouten ende. And so bis mai be wel clepid, synne agens
be Booli Goost. And to bis entent spekib Crist whm e he
seib after in bis gospel, And whoever seie a word agens mam“
:
sone, it shal be forgovun him, but whoever seie agen he Hoots
Goost, it shal not be forgovun him, in his world see in he tohir.
But here men shal undirstonde bat whoever synneb agens cc
persone of God, synneb agens hem alle bree , sib alle bree ben00 God ; but he synneb propirlyagens be Sone bat synneb of
ignoraunce. And gif a man mygte synne of noun power, he
synnede properle agens be Fadir ; but Poul seib bat God sufi'
ribnot a man be temptid over bat he mai. And he synneb pro
pirli agens be Holi Goost, bat wantib good wille to turne to
God in bis liif, and bis man mut nedis be dampned , sibhis synne
laste. So it mai be undirstonden on two maneres
bat men synnen agens be Fadir. Ober bat bei synnen b i noun
power bat bei ban of God, wibouten ber owne defaute, bi synnes
bat bei han don bifore ; and bus mai no man sin propirli agens
be Fadir. On obit maner synnen men agen be Fadir and albecTrinite , whenne bei done synnes bifore, bi which bei ben bardid
agens God, and muten nedis synne to ber eende, as God habordeyned for ber synne b ifore . For be firste cause bis gospel
leveb synne agen be Fadir of hevene.
And of bis it sueb wel, sib al men in erbe ben trees, hat
hei shulden make good tr ees and hef ruyt of hem good, or ellis
yvel trees and he f r uyt (y‘
hemyvcl. For ech man mut be
om. E.
WYCLI l'.
SE R M ON S .
wib Crist .or ellis be agens Grist, and synne agens be Holi
Goost or ellis not synne agens bis Goost. And so of he
f r sgn’ is he tree hnozvun, whebir it shal ever more be greene
or ellis be brent in be fier of helle . And so C rist coman d
not bat bes men shulden do bus, for ech man mut nede
do bus, as he mut nede be savyd or dampned. But Crist
tellib how men moten take nedis bat bat sueb herof. And bis
sentence is sharp, but just bi Goddis jugement. And so
Crist semeb to teche here1
bat alle bingis moten nedis come ,
but semeb to telle ferbere how bes men’ moten nedis be
darnpned, for synnis bat bei han do b ifore moten nedis brynge
forb more synne. And bus seib Crist here, 3e addir hyndeli s,
how mai ge speke good hingis, szh hat ge ben busyvelz’ bobe in
gout eldris and gou. And bis is open speche, sib alle bingis
moten nedis come ; and ellis it semeb veyn speche , and wordis
told wibouten witt. And so Crist tellib bat for ber synne bes
men moten nedis be dampned. For of aboundance qf her te spehsh
he mouh, of ech man. A good man qf good tr esour br ingihf orh
good hingi s, as he mut nedis ; and anyvel man br ingthf orhyvel
hingis qf anyvel tr esour , as he mut nedis.
But, for bis synne grow ib faste , bi obere bat men chargen to
liu'
l, berfore prophecieb Crist of bes men and bis synne, Saheli,I seie to gou,hat of echydilwordhat bes men shal speke, hei shal
gyve r esoun hero] in he da i of j ugement. And bis techib Crist,
bat litil synnes shulden be fled, for bei moten bringe forb moresynnes, and general jugement mut be of hem. For cer tis of hi
wordis shal hou be maad j ust, and of hi wordis hon shalt be
dampned. Des wordis mai be undirstonden of be grete persone
ofmannis kynde, of whiche summe shal be saved, and summe
aftir shalbe dampned. And bis semeb more clere ban be w itt
bat tellib bis condiciounly bat gif God ordeyne bee to blis , and
bou Speke here wordis, bou shalt be justified of bi wordis, for
sich men don algatis good ; and gif God ordeyne bee to poyue
and bat bou speke here manywordis, bou shalt be dampned for
bi wordis , for sich men don algatis yvel; and so alle men
abulde take hede to bere wordis bat be i ben goode .
So E ; A has berm . but, E.
8m 0h'
8. VOL . I I .
WY C L I F ’S
pa Wanxasmu Gospar. naxr AFTIR San casua Soup“.
[ S E R M O N C X L I I I .)
Coepitj esus dohere ad mam—Mm iv. [r
of D18 gospel tellib, as manyobir 0, how in foure maneras is
seed sowun and bus men ben diverseli disposid to take
be seed of Goddis word. Mark tellib how, j esus bigan to
teche men at he water , and myehe peple was geder id to him,
so hat he wente into a boot,and in bat boot, in he water,
Cr ist sa t and taugte he puple, so hat Cr ist sat in he boot,for prees, and be peple was on be lond. And bus seib Mark
bat, athe puple aboutehe water was onhe land, for bei shopen
hem as wel as bei mygten to heere Cristis word. And Cr ist
taugte hem in parables margyhingi s, and seide to hem in his lore
Heere ge. L o, a sower went out to sowe, and he while he
sow zh, sum seedf el biside he weye, andfoulis came and eeten it.
But aher seed f el on stoonyplacis where it hadde not myehe erhe,and his sprong up soone
,/ br it hadde not depe erhe as seed batis in boot place, and growib not depe in be erbe, comeb abovebe erbe soone, but it dwyneb anoon. And bus seib be gospel,Whannehe sunne was r isen it brente up, and,for it hadde no rote,
it dr iede up. Andhehr idde seedf el amonghomes, and hes homes
over grow idenhis corn, and lettiden itfor tohryve, and so it gafnof ruyt. Def ourhe seedf el on good erhe, and it gaf f r sgrt, steyngup and wex inge, and a seed brougtef orh hr ith', anoher gaf siz y',
And Cr ist seide after bis parable,
Crist techib us of bis seed bat it is Goddis word. But alle
we heeren Goddis word, algif it growe not in us, and berfore
we shulden tilie oure loud to bringe fruyt of bis seed. Disseed is strengbe of Goddis lawe, bat mai not perisho for yvelmen, but synne of hem maylette hem to bringe forb fruytof bis seed. De first seed taken sich men bat ben encombrid
See vol. i. Sermon XXXVI I I .
SE R M ON S.
wib be world , and bisynes bat bei han hardib'
be herte , and
lettib hem to kepe bis seed in bere mynde, and in ber wille tolove God . Foulis of hevene ben yvel spirits, bat taken awey
bou t of bis seed. pe secounde seed bryveb not for tempting
of mannis fieish, but whanne be sunne gyveb hem good , lustis
letten bis seed to growe . And herfore seid Davib, Y shal
drede of hyenesse of be daia; for comounlysich riche men han
manytemptingis, and litil devocioun. pe bridde seed is sowen
among riche men of be world ; and bisynesse of richesse lettib
bis seed for to growe . De fourbe seed growib we],in good
hertis wel defoulid ; for lond wel eerid and wel dungid is able
to here good fruyt. So men bat sorewe of ber synnes, and
benken on ber owne freelte, growen in vertues of be soule and
serven God perfitli. Des bree degrees of bis growing tellen
bree profitis of men. Sum ben chast to ber spouse Crist, as
virgyns and ober good men ; and bes holden be ten comande
mentis for love of be Trinite. De secounde fruyt, of be sixtibe2
greyn, tellib“trewe doctours of be Chirche ; for bei holden
Goddis heestis in hem silf, and doublon hem in be puple. De
bridde seed, of an hundrid greyn, bitokeneb be b i3este charite,
whanne a man sufi'
rib deeb for to susteyne Goddis lawe , and
pnttib welhis owac liif for be profit of be Chirche . And loke
we to what greyn Goddis word growib in us.
p: a u Gospa AFTIR Sao asms
[ S E R M O N C X L I V . ]
I nlerrogalns j esus Phar isees —LUo. xv n.
pis gospel tellib of be dai of dome , and of be perils bat shal
come bifore. And Mathew tellib more opinli of bobe bes inhis book. Luc seib bat, j esus was an d ofhe Pha r isees whanne
Gaddis rewme can eh . And it semeb bei wolden wite whanne
a! be Chirche shal come to hevene ; for banne shal be be day
’ So in E and Qfl amA. a arim
’
s.E.G, I .5So in E, rightly; A has xvi.
Ab altitudine diei timebo Ps. lvi.3(Iv. Vulg.)D 2
WYCL IF ’S
of doome, and in bat dai shal bis rewme come. Cr ist answm’
de
to hes Phar isezs, and seide, Gaddis rewme eomeh not w eh hehxhg,
of cerymonyes. And bus bre ordris in Cristis tyme unabliden
hem to be of bis rewme,for bi keping of ber ordris bei leiten
heping of Goddis heestis. And so mygten boolde men seie
to bes ordris bat ben to day, for as ber weren in C risfis tyme
Essey, Saducey, and Pharisey, so ber ben now in oure ryme,freris, chanons, and monkis. And alle bes bree distriede Crist,
mag for b ringinge in of newe lawes, and for turninge from his lawe,
for bei token not wel Goddis word. And so it semeb to be to
dai ; for alle‘
bes bree newe ordris comen not to be brittibe
greyn , and certis bei comen not banne to hevene. For 3if
a man do al his power, al his witt, and al his wille to kepe be
lawe of Jesus Crist, git unnebis wole it suflise ; myche more
gif a man scateride his vertues aboute newe lawis. But bus
done alle bes newe ordris ; and so myche bei failon in Goddis
lawe ; and bus hoordom of Goddis word is b rougt in to mayn
teyne freris.
But,for be peril of be Chirche stondib not al in bes newe
ordris, but in ypocrisie of preestis, and speciali of be pope,
berfore seib Crist bus, bat trewe men, shal not seie, Lo, here,
Io, here, is Cristis vicker 2 bat hab ful power of Crist, bat
sendib mennis soulis to hevene as soone as he wole do bis.
For sib Crist is heed of booli Chirche , and ober men ben buthis lymes, herfore seib Crist sobly, L o, Gaddis rewme is w ehinne
gou . For Cristis manhed was among hem, and his Godhede
wibinne hem ; and so,love C rist and kepe his lawis , and it is
wow to bee. And bus, sezh Cr ist to his desa jplxs, for hem and
ober Cristene men , Daies shal come whanne 3e shal desir e to see
manni s sone, and 3c shal no! se him banne for he shal
be stied to heven . Lord, gif Crist cam now doun, and te
provede bes ypocritis for dowing agens his lawe, litil wolden
bei telle bi him, so bat he were unknowun to hem. And banne,hei shal seie lo gou, L o, heere, Io, here, is Cristis viker ; h e! wale
3c notgo, and sue hem not,sib bei ben false , and suen not Crist.
And as anentis be daie of dome, as liglnyng slyrneh over a ]hisworld
, for tyme bat man can not telle, so Cr ist shal come tohe
goode. Q. So in E ; A includes the words in the quotation.
SE R M ON S.
dome, and gidere men of al bis world. But fi rst mut Cr ist
suf re manyhinges, and he reproved (yhis hynrede. And as it
was in Noies da ies, so if shal he in Cr istis da z'
es. pei eelen and
drunken, hei weddiden wyves, and uymmen w eren govun to wed
dingir, tohe da ie ha! Noie ’ wente intohe she}, and heflood cam,
and losle hem. And also it was don in L aths da ies, whanne fyve
citees weren sonkeu ; hei eeten and drunken, hei hougten and
solden,hei seitiden and hildiden and hat da i hat L oth wente out
(f Sodom,f er and hrymslone reynede f rom hevene, and loste alle
bes fyve cities. And after hes hingis3 it shal he, in what day
moneys sone shal he shew id. I n hat hour , he hat shal he inhe
roof : and his vesselis in he hous , come he not doun ia lahe hem
banne he bat is lord of bis world assente he not to Anticrist
for holding or filling of his goodis. And he hat, {yveh in
com e traveile,fume he not a3en banne , to defende Cristis viker,
ne to figte in his cause. And so neiber men of armes ne
oomunes shulden figte for bes popis.
Have 3e mynde (y L otfis uprf , and loke not a3en fro
Goddis lawe ; for bis womman was dispitouseli deed, for
she lokede agen as God forfendide . Whoever sehzh to
save his Iii he shal lese it and whoever shal lese here
hi s by; he shal quykene it in heven. For whoever holdibGoddis lore, gif he lese here his liif berfore, he shal lyve blis
fulli in hevene whanne cowardise shal be dampned . Y seie to
gou, in hat nyy, bat be dai of dome shal be on be morowe5,
shalher be 1200 in o bed he Ioon shal be taken,and he [oher lef t.
M shal he grynding togidere he loon shal be taken, and he
Ioher Ief le. flea shal he in hefi eld he toon shal be taken and
he {oher lefl. For sum shal have ri3t devocioun, and summe
of bes bree shal faile‘
bis oile. And he disciples ax iden Crest,
Sire, where shal bes bingis be ? And Cr ist seide to hem, Wher
ever he hodi he, hehir shal he eglis he gider id. For whidir ever
comeb Cristis bodi, bidit shalhis seintis come. Seke be gospel
of Mathew, for bere is bis more opynlytoold.
Non , I Noyes.E. Noe, G, I . So in E ; A excludes And
bingis from the uota tion. So in E ; A includes in the quotaSo in A om. be morowe. and includes the other words in
37
14
X
WYCL IF ’S
pa GOSPEL ON Asnn W EDNESDAI .
[ S E R M O N C X L V . ]
Cumj ej unatis.—MATT. vi.
pro gospel tellib how men shulden faste, and flee algatis
ypocrisie, for alle goode werkes of men shulden be don to
plese God ; for God bat is ful of treube hatib ypocritis feynyng.
And so Crist seib b i Mathew bat, whanne ever menf asten,hei
shulden not w ille to he sorewf ul asW r ifis, j br hei hut/en her
f ace out of f ourme, to semefastinge tomen. pus dide ypocritis in
Cristis tyme , and git ber ben men of bat soort. For manyordris and men ben glad to have lene and pale visagis, for
sich men ben moche worb to preie God, as bei seien, and so
bei wynnen moche good bi ypocrisie of siche men8. But Crist
forbedib bis ypocrisie, and seib, Saheli, I’ seie to gouhes men has!lake her hire. For ypocritis hart here ber mede, and hem
leeveb no moede in stoore at be dai of dome, ne aftir. And
berfore , pou, whanne houf astzsi, anoyntehi heed, and waxlrhehi
f ace, hathou he not seenf asg'ng to men, but tohifadir hat is hid,andhif adir hat seeh in privy shal quyte tohee. Here wolde not
C rist mene bat ech man ,whanne he shulde fast, shulde anoynte
his heed w ib Oile, and waishe his visage to be faire, but bes
wordis shal be referrid to be werks of be soule. It is know n
bi Goddis lawe bat be heed of mannis spirit is his power to
undirstonde ; and bat shulde algatis be anoyntid, for it shulde
be maad clone ; and his entent shulde be rigtid but he have
devocioun to God, and bat his fieish serve to his soule, bat
his spirit serve betere to God, and make bat God love him
wele . And bis devocioun is be oyle bat shulde be in his soules
heed. And he waisheb his soule face, whanne he temperib his
soule bus to resoun, bat he be ueber dissolute ne to sorewful to
So in E and Q ; reaid , A .
This sentence is omitted in E.
40 WY C L I F ’S
sta t of innocence, alle bes perilis shulden be fled, and algatis
forgeting of God. And berfore make bi tresoure in God , for bis
Lord mai not faile , and bis tresoure mai not perisho, to be
unredi whanne bou hast nede . And so serve bis Lord wel, and
grounde in him bi reward, and dispise mennis reward. For
bou shalt lyve ever aftir bis liif, and certis God wole bannerewarde be ober in blis or in peyne , for lyf bat men lyven
here mut nedis have sum fruyt aftir. And as God is bi
tresour in bi fasting and in bi preier, so be he bi tresour in bimoney and bi clobis, and shortli in alle bi goodis bat bou
woldist have aftir bi deeb ; for God is trewe executour, and
mai not faile to bee in goodis bat bou gyvest to him, for noo
bing mai perishe in him. And ofte tymes false executouris
largen be synne of be deed, for bei gyven occasioun to
falsnesse bat executours doon. And so be state of in
nocence is more siker, and be staat nyg it. Lyve bou pore liif
as dide Crist, and leeve to prisoune goodie here.
be GOSPEL ON bunsm r rN n NQUAGEsmn rs RAD ON be
bRIDDE SONDAI AFTIR ocu vn ON TWELFbE run! a
ON FRIDAY GOSPEL IN (wrNQvAGnsun.
[ S E R M O N C X L V I . ]
Audisfis quia dictum est—MATT. v. [4
bi s gospel tellib how oure love shulde be stretchid to alle
men, bobe to frendis and enemys, for alle men ben oure neig
boris. And bus seib Crist bi Mathew , 3e han herdhat it wasseid to olde men, pou shall lovehi f rend, and hou shalt hale hin
enemy. Bu! eer ii; I seie to gou, Love ge goure enemyes , do gegood
to hem hat hale gou, and preie ge for hem hat pursuen gou and
ehalengen gouf alsiy. And bis bing shulde ge do, to he sones of
So in E and I ; secueours, G ; A has schetoun .
See vol. i.Sermon XXXIV ; the that for the Sunday in question,
Igospel for the Feria is the same as omitting the first four verses.
SE R M ON S. 4 1
gour f adir ha! is in hevene,hat makih his sunne spr inge on goode ;men andyuele, and rg/neh ”on j ust and unj .ust Des heretikes
bat blyndiden be peple b i Goddis lawe in Cristis tyme maden
bis truauntis argument ; gif God biddib bat Y shal love myfrend ,he biddib bi contrarie witt bat Y shal hate myn enemye . But
bes foolis knewen not bat bis sneb al oonli whanne antesedent
and consequent ben convertiblis in kynde. But Crist seib, batis be firste treube, bat we shulden love bobe frendis and
enemyes, for bobe bes ben neigboris in kynde, and we
shulden alle love oure neigboris. Also bi Cristis resoun here
we shulden bi oure mygt sue God, but God loveb bobe yvel andgood. Lord, whi shulde not we do so ? sib hate is an
2 bevydede , and doib harm to him bat hatib ; and love is a ligt dede ,
and doib good on ech side . Also, he bat is now myn enemymm
'
ligtli after be my frend, but be ligterste3meene to bis
cende were to sue God in love. Lord , whi shulde Y hate bat
man but soone after is betete ban Y, and profitib to men and to
be Chirche more ban Y shal evere do ? And sib noon of us
woot now wher bis be sob of our enemye, what blyndenesse
shulda dryve us to hate him now wibouten love ? And bus seib Rom. xii.
Poul bi Goddis lawe, bat in lovynge of bi enemye bou shalt hepe
upon his heed coolis of fier, to make him hoot ; for be ligterste
victorie is to love bi enemy. What fool wolde lceve bis, and
take a fendis meene and an hevy?
And here teehen bes newe ordris a newe cast of be fend, bat
English men moten figte b ifore wib enemyes of Ober londis, forellis bei wolden first figte wib us, and synne on bobe sidis
abulde be more. But here fallen bes ypocri tis, bat conseilen
not to pees but to figte. For Poul b iddib God forbede bat men Rom. VI. 15.
synne to do good. And sib oure werris wib ober londissmatchen synne on many sidis, who shulde move us to go
bifore and to figte bus wib bes londis ? Lore bat Crist techibhere were to do oure enemyes good ; and bis is a fendis lore ,
contrarie to Cristis lore. And bus faillib be fendis falsheed bat
movebmen for to werre, for, as he seib, pees endib werre , andech man shulde coveite pees. Sob it is bat pees is ende of alle
M W , E. So E ; A has as. liga'
sle, E. liglise, E.
WY C L I F’
S
synnes bat ben don, for be pees of Cri stis Chirche, whanne it
regueb hool in hevene, is ende of alle synne here, and of alle
dampnyng of fendis, for a good cende is getun bobe b i goodmeenes and yvele , sibGod mut algatis have his ende, whatever
meenes be ma d. And seie we to bes fendis here, bat pees is
good for to have , and also it is good to have bis pees b i Cristis
meenes. Crist ordeynede pees to be getun b i mekenes and bi
pacience, and b i doing of good for yvel, but be fend shapib be
contrarie . And certis Cristis meene is more ligt, more short,
and more sikir, for fendis men contynuen werre and maken
fals pees to more werre. Crist proveb bat oure love shulde be
alargid to oure enemyes ; For gif we loven ouref rendisf or herlove, and love not, over bat, oure enemyes, how shulde we have
bus hire of God 2 szh huhlieans done hus. And 31] ge greetenoonli goure hreheren, shalge not over his gr ete goure enemyes P ne
done not hehen menhas 2 But gif ge wolen have hire of God, ge
moten sue God bi his love ; and God b iddib gou love gour
enemyes rigt as God himsilf doib. And sib bis is perfit doynge,as trewe men moten nedis graunt, Be we among us, as
our ef adir of hevene is perfi i .
And for bis touchibmannis lawe, bat weneb bat it is ynoug tolyve and do as be world axib, algif God bidde be contrarie , ber
fore seib Crist aftir, Take ge hede hat ge done not gour r ighvisnesse
bif ore men, to he seyn (f hem,f or ellis shalge have no mede a! gm
fadir ha! is in hevene. For kepyng of mannis lawe hab reward
here in erbe, and kepyng of Goddis lawe hab his mede aftir wibGod . And hefybre, whannehou daisihin almes, uylehou {r umbiforehee, asypocr itis done in synagogis and stretisfor to he worshiped (y
'
men. Saheli, Y seie to gou, hes men han resseyved her
hire. But whannehou doist almes , lohehi lef t side w ile not what
hi r igt side doth hathi almes he in hid, and hif adir ha! seeh3in
hid shal gyoehee hire Of blisse. De rigt side Of a just man benrigt werkes and goode maneris, but be left side of him ben
yvel maneris wib his werkis, as ypocrisie3bringib wib him yvel
maneris, ghe , wib goode dedis. And whanne ge preien, ge shal
not be as ypocr iti s, ha! [oven to slonde Io preie in ehirehis and
‘ SoE ; A has we.
2seeh, l
’ypocrisie.Q.E
SE R AI ON S.
eorneris of sfretis,for to be seen holi of men. Soheli, Y seie to gou,
hes men han ressgfoed her mede. And gif bat freris lyven bus ;
whanne bei walken bourg contreis, bat bei ben stille, wibouten
touns , and in touns bidde ber hedis, and algatis bat bei singe be
bridde dai b ifore be peple, and so in obir goode dedis bei seken
ber wynnyng and worship of be peple , who dredib bat ne bannebei ben ypocritis, and harmen hemsilf and eke be peple ? But
how, whannehou shaltpreie, enire infohi touche, and shitlehe dore,and preie hifader , and hif adir hat seeh in hid, shal gelde heehinede. But here men witen wel bat Cri st b iddib not men preie
algatis in bed or in couche, for he wole bat men preien in
Chirche but ber soulis shulden be in reste , and lceve bougtis
of be world and benke restyngli on God, to whom bei b idden
ber preier. And banne bei shitten ber dore, whanne bei suspenden ber wittis for to benke on worldli bingis, but principalli
to benke on God. And algif bis preier be hid, God bat shal
gelde knowib it wel.
And here men mai knowe heretikes, bat shewen hem holi to
be peple , for bei conseilen to werri s, and al bat wynneb hem
worldli goodis. And so bei putten abak Goddis lawe, and so
God , for a litil muk. Dis men shulden seie bi charite, gif bei
loven God more ban bes men. For just love stondib in foure
biagis,—in love ofGod and his lawe , in lovynge of holi Chirche ,and of bingis bat fallen berto. And so gif men loven freris, bei
abulde love bes bree bifore, and telle how bei synnen agens bes
bree , bobe for bes bree and for be freris ; for he loveb not his
neigbore bat leeveb to blame him sharpli whanne he seeb himdo amys ; for so dide Crist bat maynot synne. Freris seyu
but men shulden figte, for Crist bad men sille ber cootis and bie
hem swerdis, but wherto but for to figte ? Here men seien bat
bes freris ben not worbi for to be blessid, but for to be brent,for bis witt bat bei putten to Goddis lawe. But manyfreris han
manyoootis, bat sillen hem not and bien‘
hem swerdis, and so
freris don agens Goddis counceils bat Crist bad to his apostlis.
Also C rist reprovede Petre aftir, for he fougte wib swerd , and so
Crist wolde not bat men bougten swerdis for to figtc on bis
manere . Also, sib Crist is alw itti, he wiste b ifore but he seide l
bes wordis bat bei hadden two swerdis, and how bes two weren
WI’ C L IF’
S
ynoug; and sib alle bingis is bifore Crist, bis sufi cience lastiblonge. And so Cristis bidding to bigge swerdis to figte con
trariede himsilf, for he seide anoon aftir bat two swerdis ben
ynoug, but what wisdom were bis to b igge bus swerdis more ban
ynoug? And so bobe wordis of Crist, and dedis of apostlis aftir
him, bat bougten neiber bifore ne after bus swerdis maad of iren,shewen bat Crist mente swerd of be Holi Goost. And so
a mannis tonge is sum deel shapen as a swerd maad of steel.
And so, sib tunge brekib boon, al if be tunge himsilf have
noon, and of wordis bat comen of tunge is sum man justifiedand sum men ben dampned, bobe here and in helle, Crist
undirstood bi swerd here discrete speche wib be tung And
bat is needeful for to have whanne a man shulde be slayn, bat
he speke neiber unmekeli to terre men for to figte , ne spare
not to seie be sobe mekeli in Goddis cause. And bes two egges
of swerd persen to be soul, as Poul seib.
pa SATURDAI GOSPEL rN On ouaonsuE.
[ S E R M O N C X LV I I . ]
Cum sero3f aelum“set—MARK vi. [47
Di s gospel tellib, as Matheu doib, how Crist enformede his
disciplis, and confortide hem to b ileve in him, and to sue him
in ber liif. Whanne he evenyng was maad, and he 6001 was inhe
myddilofhe water , and Cristis disciplis weren in bat boot, Cr ist
abood aloone in he land. And Cr ist, seinge hem Iraveilinge in
rozey'ng,for he wynd was contrar ie to hem, aboulehef ourhe vigzle
ofhe nygl cam Cr ist to hem,walking on he wafer , and he wolde
go biside hem. Andhei, whannehei sawen him walhinge on he
water , gessiden hat it was a f anlum, and er ieelen, for sich sigt
makib men to drede anygtis ; f or alle bes disciplis sawen him,
and hei weren disturhlid. And anaau Cr isi shah weh hem, and
seide to hem, Tr is/e ge, I’am, and berfore, 1;e ye drede. Dei
‘ ler , G .3So E ; A has eero.
SE R AI ON S.
weren in doute wheber it were Crist or a fantum bat bei sawen,
but C rist put hem out of doute , and shewide bat he was Lord
of water ; and so alle dedis bat Crist dide here mai welbe seid
ful of miraclis. And Cr ist wen/e up to hem in tohe hool, andhe
W eeeside anoon, andhei woundr idenmore w zhinne hemsilj i For
hei undirstonden not yfyve loaves a litil b ifore , how Crist fedde
fyve bousynd men, and git ber lefte myche mete ; for bannemygte bei soone have wist bat erbe and water obeishen to
Crist, for it is as myche wondir to fede bis folk bus wib erbeli
fode, as to wandre bus on be water, or to make be wynd ceese.
And, as manymen benken, be miracle of breed is myche more,for C rist mygte so sette water and eire bat bei musten nede
stonde sadly, as an eye mai so be sett bat greet bristing mygte
not b reke it, and so maymen go on be eyre gif it be closid
wibinne leber. And hus apostlis her le was blyndid, on manyweies, bobe in resoun and vertues. For bei weren git unperfit,and Petir, after bat Cristwas tisun and went to hevene, synnede
And whannehei weren hassid bis water,hei camen tohe [and (yGena z arelh, and hei tokenhe land . And whannehei weren went
and ofhe hool,hei hnewen him betete anoon. And men, rennynge
al hat land begunnen lo br inge sich men in heddis, on ech side
wher e hei herden hal Cr ist was. And whidir ever hat Cr ist
wente into slrelis ar touns , or into citees,hei pulleden siihe men in
he streets}, andheihreieden Cr islhalhei myglen touche a! he Iesle
he hemm of his elohis, and how manyhat louehiden him weren
maad saaf hi verlue of Cr ist. Oubir undirstonding of bis
gospelmai be taken of be storie , how Crist is above his Chirche,and oonfortib hem in ber anoies, for be boot bitokeneb be
Chirche, and be water tribulacioun.
m 8 .’ So E ; A has eonj brtid.
The last judgment.
wg c l s
Dr. MONDAI GOSPEL IN be Pras'
rn warm: or LENTE.
[ SE R M O N C X L V I H J
Cum vener ilfilius hominis .—MA'1T. xxv.
Drs gospel tellib in what forme Crist shal come to be laste
dome, and preyse just men,and reprove obere, for werkis of
bodili mercy; and bes werkes ben more knowun ban obit beterewerkes of be soule. Crist seib, Whanne mannis sone shal come inhis maj este, bat is at be dai of dome, to deme almankynde, and
alle blesside aungels shal come from hevene to bere cumpanyto bis comyng, han Cr ist shal sille onhe seie of his maiesle, as
kyng. And alf olh shal hegeder id bifore him,bobe good men
and yvel. He shal come in his manhede , and berfore he clepibhim mannis sone , and he shall come as kyng and heerde , and
bus he clepib him bes two names ; he is kyng of be Chirche
above , and heerde of men heere in erbe. And Cr is! shal de
par le hem atwynne, as herd deparlzh sheepf ra hidis but he shal
putte sheeh on his r igt side, and he hidis on his lej l side. Alle
saved men shal be sheep, for bei shal ever do fyve goodis and
alle dampned men shal be hidis, for bei shal wante bes fyve
wibouten eende. For scheep ben goode for to etc, and getis
fleish is unsavery. But seintis in heven shal ever dunge’men
here or ellis in hevene, for oure erbe shal evere be plentenous,
and ech seint profitib to ober. And so we eten goostli ber
bodies whanne we banken God of ber blis, and we eten ber
inward is whanne we knowe vertues of ber soulis, and how ber
synnes, b i grace of God, weren clensid, as weren ouris. Der
skyn profitib whanne we seen in hem be book of liif, and alle
bingis. Her wolle profitib whanne bei cloben oure soulis, for
ever seintis hilen oure soulis. Dis profit han seintis togider, but
hidis wanten algatis clobing. Sobeli dampned men in helle done
ever good to seintis in hevene, for ber blis is more saveryfor
’ So E ; A has hidis.
See Sermon LXXVI I . p . 254 .
WY C L I F ’
S
Crist tellib in be gospel of Luk, how men shal do ber bodili
almes to pore feble men, and pore lame and pore blynde . And,
for personis shulden be pore men and feble, to do bobe berofiice and travaile for ber sustenaunce , berfore bei mai take bis
almes. But loke bat bei bigylen not God on 00 side ne on
Ober, ueber to take gredilybis almes, ne to spende it to largely,ne to be ydil in goostli werkes, bat God hab lymytid hem to do.
And so men shulden manyweies be wiys in ber werkes of
mercy. For it is noo wisdom to norishe a fend bat semeb sich,ne to nurishe a newe staat bat hab no ground in Goddis lawe.
Soib it is bat Poul traveilide wib his hondis to spare be peple,and so shulden preestis now do, gif God gaf hem as he dide
Poul. And so we synnen fele tymes, bobe in 00 werk and
ober, and ofte tymes ben yvel ydil fro goode werkes bat we
shulden do.
Danne shal Cr ist seie to hemhat shal he on his lefle side, Wende
ge f ro me, ge cursid men, in to fier hat shal laste ever e, hat is
ordgrned to hefi nd and to his aungels , bat doon his werkes.
And hanne Cr ist sha l r eher sehes six e, how hes fendisfailiden in
hem,and how hei sha l ax e, whanne Cr ist was inhe statehas b
be helhid; and Cr ist shal answere,hat whannehei helhiden not oon
q/ his hr eheren in his name,hei helpiden not him and berfore
shal bei be dampned in Cristis dome. Dis bing mai be souner
done bann we mai blame it here. And trowe we not bat ne at
bis dome men shal be dampned for ober synnes, for al be synne
bat dampned men han doon shal be cause of ber dampnacioun.
And manymen wib gounge children weren undisposid to do
siche werkes, and git sum of bes shal be saved and sum of bes
shal be dampned. For alle saved men ben 00 bodi, as alle
dampned men ben 00 bodi ; and whanne bei helpen, or leeven
to helpe, to do sich dedis of be bodi, banne bei done sich dedisor leeven to do sich dedis. And berfore kyngis and worldli
lordis ben in perils in bis matere . For bei mayntenen religiouse
ofte tyme, to Spuyle ber tenauntis, and to emprisoun ber owne
breberen, agen be dedis bat Crist dide here. And ignoraunoe
excusib hem not, bat ne bei synnen bus grevousely, for bei
shulden cunne Goddis lawe, and wite how God wole be served .
sob, E. blaberen, Q, E.
WYCL IF.
SE R M ON S.
PE r rRe TEwrsnar GOSPEL rN LENTE.
[ S E R M O N c x u x . )
Cum intrasset j esus . xxi. [ro.]
Di s gospel tellib how Crist wrougte to be profit of his Chircheand git manyenviouse men reprovyden him for his dede, but
git he lettide not herfore to do Goddis wille as he knewe . And
bes dedis of Crist shulden teche us to do iliche. And gif we
snfl'
ren in bis caas , benke we how Crist suffride first, and git inCrist was no defaute , but we failen ofte folili. But make we
not blynde men oure jugis, but leme we witt of Goddis lawe .
And certis, whanne a man is blynd for to governe his owne liif,
he is myche more blynd for to governe a gretter1
puple ; but
he worchib, as Phariseis, moost for pride and coveitise ; and bes
moten nedis blynde him to reule himsilf or obir men. Matheu
seib, Whanne j esus hadde entr id in to j erusalem,alhe cite was
moved, and seide, Who is hehis 2 Buthehuhli s seiden, Hehis is
f em ,heprophete, of Nazareth q/ Galilee. And j esus entr ide into
Goddis temple, and caste out alle hier is and seller is in he temple,and turnede up so doun he hardis of monyer is
11,and he char is of
hemhat solden dowves. And Cr ist seide to hem, I t is wr itun, hat
syn hares shal he clepid he hous q/ preter , but ge han maad it a
Crist wente first in to be temple for to teche his Chirche aftir
to bigynne to purge preestis for bei ben yge and stomak
to obit , and gif bei ben hool bei traveilen wele, to hele be reme
naunt of be Chirche. And herfore Crist spak so ofte agen be
synnes of be preestis. De synne of pride and coveitise was in
preestis in Cristis tyme and herfore bei ordeyneden in be
temple bat men shulden bigge and selle berinne , for bus roos
wynnyng of ofi'
ringis to be preestis in be temple. And bus
monyours hadden moneyto make chaungis, bobe more and
1 myche, E.
11 monyours, G, E.
SERI ONB. VOL. ll.
WY C L I F’S
lesse , bat men mygten redilyhave ofi'
ring, of what staat bei
weren . And to bis serveden dowves to pore men for to ofire.
And bus don men to daye. Preestis sah'
ren hem to make bes
chafl'
are in be Chirche , for litil of hem ,but wynnyng shal
algatis come to hem , or ellis bei shal not be sufi'
rid bere. And
bus, ende wherfore be Chirche was ordeyned is turned in)
preier in to synne . Des men bat ben nye be pope knowun of
bes two Ober dedis, bobe of changing of money, and gyvyng of
jewilis to b igge chirchis. And so bes men sellen dowves, bat
sillen chirchis bi symonye ; and gif be pope do not bis first,obere done it to his wynnyng.
And Crist, for to conferme bis loots , dide manymiraclis in be
temple . For Matheu seib bat, Der camen to him blynde men all
lame inhe temple, and Cr ist helide hem. But pr incis of preestis,and scr ibis, rm hes woundr is hat Cr ist dide, and he children
cr iyng inhe temple, and serj rnge, Wepreien toDavehis sane, inches
us saaf,hadden dedg/n, and seiden to him, B'
eer ist hou what he:
children seien 2 And j esus seide to hem, 3he, r edden ge nevere, howDavib seib to God, hat ofhe mouh of gang children and sad ismhou hast maad hergyng 2 And Cr ist lefte hem,
and wente out «y’
hc
citee to Bethanye, and a'zvelte here, and taugte hem qfhe reume qf
God. And so b i bis lore of Crist men mai wite what
prelatis shulden do ; bei shulden hesle blynde men in Goddis
lawe, and stire feble men to worobe his workes ; but gif bei ben
blynde and feble wib ber pride and coveitise , how shulde be
puple be heelid, bat is bus led wib sich prelatis ? Certis pore
preestis and seculer men shal herie God, as diden children ; for
Crist seib bat gif children be stille, stones shal crye instede of
hem. And as hie preestis, wib scrib is, lettiden children for to
speke , so bes bishOpis and newe scribis letten preestis to telle
Goddis lawe .
SE R M ON S.
m WmNESDAI GOSPEL m pa r ine wan IN LEN“ .
[ S E R M O N C L . ]
Aacesserunl ad j a m —Mar t . an.
Drs gospel tellib how Scribis and Fariseis temptiden Crist,
and how Crist pmpheciede of hem,and whiche ben his goostli
kyn. Ma theu tellib how , De Scr ehi s and Phar iseis camen mgto j a '
t s, and sezm M aisk r , we wolen see a segue (y'
hee. Deisawen manymiraclis bat Crist dide in men and bei wolden have
seen sich wondn’
s in hevene ; and banne muten be i nedis haveseid , bat heven and erb obeishiden to him. 80i alle creaturis
obeishidea r'
mg for bei mai nogt do but gif bat he b idde hem.
And so it is seid bifore how water and eir obeishiden to Crist
and in be passioun of Cfisg whanne he semide left of powa'
,
al be erbe quakide whanne bat Crist diede, and be sunne was
mu d clerk, and be eclips was don bi miracle ; for as Deniss1
seib, be moone , agens his kyndeli movynge , puttide him undis
be sunne, and lsatide bere a long while But sich obedience
of fier ’ kepib Crist to be laste dome .
But Crist, seinge bat sich signes weren banne unprofitable,
oher han Gaddi s lawe hiddzh. And so bei wolen have signes
m ad biside Goddis wille . And in bis apostasie traveilen alle
bes newe ordris, as gif bei wolden putte vertue and religioun in
ber clobis. But Crist cowde ncvere putte bes bingis but in hooli
militia. And so bei seien bat figure and colour is be sacrid
agreed in the worlts
pass under name to an
unknown smthor of the fifth oentnry),to The writer attri
butes darkness at the time of
tbe Cruciftxion to nn eclipse of the
m os-m em m n w
E
phenomenon which two hadseen at Heliopolis in whenthe moon. though it was not thetime of conjunction. marvellouslyeclipsed the sun ; “paw“ 7 6M fi r M AW 8 m m 30 98m .) See the works of S. Dionys .
Areop. (Paris,
2
WY C L I F ’S
oost, but bis kynrede of hoordom can not grounde bis3. Crist,
groundid in mekenesse , wolde not make sich signes to bes
veyn religiouse for to shewe his hyenes ; but Crist tolde in
what signe shulde be shewid his meknesse. And berfore
seib C rist bat, Dis hynrede shal have no segue, but he s igne (y‘
j onas he pr ophete ; for bei han nede of mekenesse . For as
j onas was in a whalis womhe hre da ies and hr ee nygtis, so shal
mannis sane he in he her te of he erhehr ee da ies and hree nygtis.
Bigynne bou be kyndely daie at mydnygt, as be Chirche doib,and banne on Good Friday badde Crist sixe houris in be
sepulchre, and foure and twenti houris he dwelte bere on be
Satirday; and he hadde sixe houris berinne upon Pask day.
And so he was in bree daies, but not b i bes bree daies b bere .
But as herte is hard to regard of mannis fieishe , so stoon is
hard to regard of ober erbe ; and for Crist was bis tyme in
stoon, berfore he seib bat he shal be in be herte of be erbe , as
Jonas was in be whael. And dreds we not to graunt bat C rist
was closid in stone ; for bat bodi was Crist banne , algif it wasbanne deed. And here is risun a newe ordre , to close men
quyk in stoones, to sle ber desiris to be world and to ber fleish.
But bis is an over myche similitude of an ape ; but gif a man
were wood, it mygte do good to close him bus . But apostlis
couden not knowe of this biriyng of Crist, bat bei or onyquyk
man shulde be biried bus in stoon. Stoon is contrarie to mannis
liif ; but bes foolis wolden passe Crist. Muse we not here whi
jonas was even so myche tyme in be wombe of be whal, as
Crist was in be sepulcre , or if he wente in be same our, and
cam out be same oure . We b ileve as we shulden be wordis
of bis gospel, and we bileven bat it was so, gif bat Crist wolde
have it so. De men of Nynyve shal ryse in dome weh his bmrede,and hei shal dampne it for hei diden penaunce at he prechingof j onas , and lo, mor e ban j onas i s hehis , bi bobe be kyndis batCrist hab. De Queen qf he Souh shal r ise in be laste doom weh
his hynrede, and she shal dampne it for she camf ro eendi s of heland to heere w isdom qf Salomon, and lo, more han Salomon ishere. Whebir bat bis folk shal be saf or be dampned, bei shal
This sentence is omitted in E . these three days , but not during the5He was in the sepulchre , in whole of them.
SE R M ON S.
bere banne witnes agens bis kynrede wurse ban bei. And so ,
as man shal dampne himsilf, so alle creaturis shal dampne him
banne , and witnesse to Cristis dome bat it is fulli rigtnesse1.
And so Crist taugte in his word, how be fend was comen agen
to bis kynrede worst of alle, as it is toold in anober stede 1.
And to be bridde part of bis gospel, of Cristis modir and his
breberen, it is told also b ifore how bis gospel undirstondibb
ON punsmu rN PrRe WExE lN LENr E.
[ S E R M O N C L I . ]
Dicehal j esus ad eos .—] OHN viii.
D18 gospel tellib how bat C rist heendly reprovede j ew is,and tolde hem ber wickide wille , to make hem to sorowe for
ber synne. Joon tellib how j esus seide to hem bat trowiden
tgh
him of be Jewis. (Dei trowiden bat he was a trewe man,
and lovede treube , and dampnede synne ; but bei trowiden not
in him, sib bei trowiden not bat he was bobe God and man ,
and cleveden not to him bi love , as done men bat trowen in
C rist.) Crist b iheetib to bes men,If ge dzaellen in my word
,
ge shal he verreli my discipli s, and ge shal hnowe he treuhe, and
53
Chris t repruvll‘lg the j aw s .
he trelehe shal mahe gou f ree. De j ew is answ er iden to him,We if
hen he seed (y'
Ahraham, and we serve-den nevere to man how
seist ha s of its, hat we shal he f ree 2 But j esus answer ide to
hem, and telde hem how he undirstood ber ben manyfredoms,
and manybraldomes contrarie to hem . De moost braldom and
worst of alle is be braldom of synne ; and herfore seib C rist
bus, Saheli, saheli , Y seie to gou, hat ech man hat dosh synne is
a hral of synne. And so God mai not do synne , for he maydo
noo bing, but sich bing as serveb him in bat bat he doib it.
But synne wole be lord ofman, in bat he doib synne. For un
kyndelymakyng bringib forb wondirful gendrure, and git bismnt nedis be , bi be lawe bat God hab ordeyned. But he ser
vant d uelhh not ever more, huthe sane dwellzh in he haus evermore.1rim s, G ; rigtwise, E.
See vol. i. Sermon XLI I . adhuem.1' See w l. i. Sermon CXI .
WY C L I F ’S
For synne hab bis prOpirte , bat synne mahib his sone bral, and
puttib him out of Goddis hous, to serve be fend ever in peyne.
But Goddis sone lyveb contrarie liif, for he dwellib ever in
Goddis hous. Derfore if he sane mahe gouf ree, ge shal he ver rili
f ree. And he menib b i Goddis sone , him bat mai oonli b ie
mankynde, for he is Goddis sone in kynde, and be same God
wib his Fadir. Y woot welhat ge hen Ahrahams children, hut ge
castenf or to slee me,f or myword tahzh not in gou. And so bei
castiden to sle him, be which is bobe God and man, and shulde
be fadir to hem and make hem free, gif bei shulden bryve .
I speke, seib Crist, hat Y saw ; at myf adir , and ge daun ho
hing hat ge sawun at gourf adir . Buthei answer iden, and seiden
to him, Ahraham is oure f adir . And j esus seeh to hem,3if ge
wer en Ahr ahams sones , ge shulden doAhrahams werkes hut now
ge casten to sle me, a manhat spehth treuhe to gouhe which Yhaveherd q/ God his hing Ahraham dide not. 3e donhe werkes (ygour f adir . And he j ewis seiden to Cr ist, We hen not horn cflecher ie of adir we han, God. Derf or j esus seide to hem
, 3c]God were gaur f adir , certzs ge shalden love me, for Yhraca dideqf God. For bi myGodhede , Y was ever born, and bi mymanhede Y cam in tyme, to make mannis kynde free. For Y
cam not of myself; hut he hah sent me . Whi huawen ge not myspeche ? Certis, f or ge may not her e my word. Oft tymes is
heeryng takun for heeryng of be soule, whanne witt and wille
comen togidere, and conseyven be treube. And bus bei mygten
not heere Cristis wordis, for bei moten nedis be dampned.
And berfore seib Crist aftir, 3c hen qf he devel, gour f adir , andge walen do he des ires of gouref adir , be devel. Certis God and
al be Trinite wolde bat Crist were deed, and so wolde the fend,
wib j ewis ; but bei varieden in maner ; for God wolde for a goodcende, and bat Crist diede hoolili, but bes wolden for a wickide
eende, and bat Crist diede synfulli ; and conformyng of willis
stondibmoost in maneris. And bus seyen sum men, bat Godwolde , and be holi Trinite also, slee Crist, and bat Crist were
deed . But Crist wolde not sle himsilf, algif he wolde bat hewere slayn, for his manhed wolde not slee him. Def end, gou:fadir, was mansleeref rohe hzgynninge of be world, and he stood
not in treuhe,f or her rs no treuhe in him. And heere men seyu,
WY C L I F ’S
and it is liclyof be gospel bat bis water was closid wib stoon,
and hadde/fiv epartis , to come berto. And men camen, whanne
bei hadden leeve to be heelid bere of ber sykenesse, as in hye
feestis of be temple , whanne bei hadden solempnite . Bokis
seien, binebe b ileve, how Adam sette manykindis of be fruyte
bat he cet of, and of bis fruyt cam 00 tree , of which was Cristis
cross maad , and bat tree was in bis watera. And Goddis aungel
movede bis tree, and gaf vertue to bis water, to hele hem of ber
siikenesse bat camen first aftis in bis water . But lceve we bis
b inebe bileve, and stonde we in wordis of bis gospel, and trowe
we bat in Jerusalem is suche a water as be gospel seib, wher
bei washiden sheep of be temple in bis water. Muse we not,
but Jerom seib bat Bethsaida is in Ebrew an hons of fruytis or
houa of beestis b , and probatos in Ebrew is a bishop1 in oure
langage.
And in hes partis lg t a gr eet multitude of siihe men, of hlyndemen , of crohide men, and of dryed men, in ber partis, chiding
movyng of his water . For he angel of he Lord cam doun on
cer la'n gone into his standing water , and it was moved hanne
and whoever cam daun fi rst into his water , was maad hool in
what siihenesse he was haldun. And her was a man here hat
hadde eigte and hr itti geer in his siihenesse. And j esus seide
to him, whanne he saw him ligginge, and he w iste hat his syke
man hodde long yme in his sykenesse , Walt hou he hool? seide
Crist to him. And he siihe man seide to Cr ist, Sire, Y have no
man hat whanne he water is moved he putte me in to he water
f or he whilehat Y come, anoher comeh doun hifore me. And j esusseide to him,
R ise, take hi hed, and go. And anoon he was m ad
hool, and take up his hed, and wente his wg' and it was Sahot
inhat day. Andhe j ewis seiden to himhat was hool, I t is Sahatit is not levgful to hee lo tahe aweyhi hed. And he answer ide to
hem,Dalman hat made me hool seide to me, Yahe uphi hedd and
go. Andhei ax iden him,What man is hat,hat seide lohee, tahe
1scheep, G, E.
The marvellous legend here re In the treatise De Nominibusferred to maybe found related at Heb raicis St .
Jlength in the postil of Nicholas dc Bethsaida by omus frugum vel
Lyra on this text. venatorum .
’
SE RM ON S.
Q ) ; hed and go c’ Bal his man hat was maad hool wiste not
which his man was . And j esus hawide awgyf ro hepuhle hatwas set in hat place. Aflirward j esus f oond him in he temple,and seide w him, Lo, hau ar t maad hool, now nyle hou synne
flare, lestmyworse1hing falle tohee. And his man wentef arh,
and b lde hehe[ ewes hat j esus was bat manhat made him hool.
Jesus badde wille to mak men hool in be Sabot, agens be
Jewis, and to telle bat men shulden on holydaye be bisye to
make good preieris, and how be Sabot shulde be tumede fro
Satirdaie to be first ferie ‘ . Des Jewis weren wroob bat Jesuswrougte bus, for he lettide hem of her wynnyngis, and tolde
litilbi ber sermonies3, bat bei kepten as ber bileve. And Jesus
provede ofte tymes , bi manygoode skills and opyn, bat it was
leveful to worobe bus . But be preestis trowiden not to him,
for bei puttiden no difference betwixe b ileve and ceremonies.
And bus kepyng of be Saboot was sumwhat a comandement
and sumwhat cerymonial, to figure bat Crist shulde reste in be
tombe al be Satirdai. And, for bis is passid now, and we trowen
not'
bis aftir to come, berfore we kepen Sundaye as Sabot,
but not as be sevenbe dai, but as be eigtib daye, to abide be
eigtibe age. And so oure Sabot lastib one, but be tyme of be
dayis varied.
ON SATIRDAI [N m e WERE rN LEN '
rE.
[ S E R M O N C L I I I . ]
Assumpsit j esus Fetrum.—MATT. xvi. [L ]
Drs gospel tellib how bat Crist was transfigurid in sigt of breeapostlis, and so was bis word sob, bat ber ben sum bat stonden
here bat shalnot tas te deeb, tilbat bei see mannis sone comyngin his rewme. Mathew tellib how j esus take P etre, j am s, and
‘ So E ; A hs s m .’serymonyes , E.
11caret in G.
In theM issal and Breviary, Sun Feria , Mondayas the second. and
day. though called Dominica ,’
so on, to Friday the sixth Feria ;reckons numeri cally as the first Saturdayis Sabbatum.
57
WY C L I F ’S
j oan his hrohir , and ledde hem into an hyge hill aside, for Oberapostlis sawen it not. And Cr ist was tr ansfigur id hyare hem,
and hi sf ace shoon as he sunne, and his clohis weren maad white
as he snow . And bus men seien bat transfiguring is turnynginto glorious forme, bat men seen not wib bis eye b i figure bat
bei seen now ; as Cristis face, whanne it shynede as sunne , was
not seen figurid as oures ben now. And bus manymen sup
posen bat in blis men han noo clobis, for albe bodi of man in
blis shal shyne as now doib be sunne ; and so no filbe of a
mannis bodi shal be shameful in blis, and so shal clobis be
more unnedeful ban bei weren in staat of innocence. For
banne shulde man han etun and difi ed 1, and delyvered him of
superfluyte, but Ober wise it is now in blis, and so shal ber be
no nede of clobis. De whitnes of Cristis clobis here figurib not
bes freris abitis, but oonnesse of colour of Cristis clobis tellib
bat he was stable in vertues, and medling of freris clobis tellibunstablenesse of bes ordris. And lo
,M oi ses and [ 1e apper iden
to hem, spehinge weh Cr ist. Des spiritis mygten ligtli take hem
bodies, and leeve hem efte wibouten peya s ; and bes two pro
fetis desiriden moche to see be manhed of Crist, and so bei
weren gladdid in bis more ban bei weren b ifore. But P etir
answeringe seide to j esus , Sire, it is good us to he her e. If hou
wilt, mahe we her ehree taher naclis tohee oon, to M oises oon, and
to Heli oon. And it semeb bat Petre wolde bat bes tabernaclisweren large, bat bes bree apostlis mygte sitte in bes bre taber
naclis. And git he while hat P etre spah, lo, a shyryng claude
shadewide hem,and lo
, a vois cam qfhe claude, seiynge,Dis i s myloved sane, in whom it lehide me wel ; heere ge him. And hes
di scipli s, heeryng his, f elden in her visagis and dredden myche.
And j esus cam nyg, and touchide hem,and seide to hem, R ise gee,
and nyle ge drede. And apostlis, lytinge up her gren, sawen no
man hutj esus aan. And as hei camen dhun he hill, j esus comandide to hem and seide, Tellge no man his sigt, tilhat mannis sane
r isef ro deed. Muse we not here, as foolis, how bes two pro
fetis weren cled, and what wordis bei spaken to Crist, and
whanne ber bodies weren dissolvyd ; for in bis forme batMathew
tellib wole God bat his Chirche rest here.
'facia, E.
SE R M O N S.
ON sncvm mMONDAI IN LENTE.
[ S E R M O N C L I V . ]
Ego vado et gner itis.—JOHN viii. [2 L ]
pmgospel tellib how Crist reprovede be mansleres of wickide
Jewis. Joon tellib how, Cr i st seide to cumpany“ of j ew is, Igo,M d ;e shal sehe me, and 3e shal die in gonr synne whidir Ygo,yuai not come. perf ore he j ewis seiden, Whidir is he his togo,All we shal not jj /nde him Wher he shal slee himsilf,f or herah, Whidir I
’
go ;e mai not come And Cr ist seide to hem,
Je h u (y'
hinehe, and f an: (y'
ahooe ; 3e ben of his world, and Ynot of his world. perfore Y seie to gon, hat 3e shal die in
w e 9mm ,for if ;e tr owen not in me, 3e shal die in gour synne.
And so bes Jewis slowen hemsilf bi debof soule , bat is be worstedeb. De Jewis bougten bat Crist bou; te longe b i his liif, andwolde go sweyand slee himsilf. But Crist wolde seie, bat he
shulde sfie in to hevene ; and bidit my3ten bei not come, for
bei musten nedis be dampned. For he wiste how bei shulde
synne, and ever heepe, and not amende. per/bre seiden he
[ ewis Io Cr ist, Who art than 2 And j esus seide to hem,I am
a principle hat speke to gou3. A principle is an out cause , as
Crist was cause of alle bingis, and as he seide, he was above ,
and telde his godhede in a manere. I’ have manyhingi s to
whe to gone, and to j nge, but wite 3c welY shal not speke fals ,
ne juge amys for hate , f or he hat sente me is trewe, and Y am
traube, andhohingi shat Y have herd of God, Y shehe inhe world.
And hei w isten nothat he seide hat his f adir was God. And so
seide [ em to hem, Whanne 3e han hied mannis sone, hanne shal
3: h ouse hat Y am and Y do not 1 of myself ; but as hef adir
am t, G, E, I .
Translated from the Vulgate (mar ; since , whether we read 81 ;‘ Principium qui et loquor vobis. or 8 7 6, no ancient MS. gives anya mistnmlation for which it is countenance to the qui
’
of the
difi cult to account of the Greek Vulgate See Dean Alford’
s note on
words. w W 6 n an ) M the passage in his Greek Testament.
Christ reprovmx the
WYCL IF ’S
taugte me,hes hingi s I’shehe. And he hat sente me i s w zh me
,
and he hah not lef t me aloone ; f or Y do even ho hingis hat hen
pleyng to him. Wordis of bis gospel, as ben wordis of Jooncomunli, ben ful of sutil witt, as men mai see bat here taken
hede ; but lceve we bis, and telle be storie aftir be comune
witt ofmen.
Pa Tswrsnu Gospm. m pa sncvmmwan : m Laur a.
[ S E R M O N C L V . ]
Super eathedramM oisy MATT. xxiii. [ L ]
Dls gospel of Matheu tellib how Crist reprovede be pride
and falshede of Scrib is and Fariseis , bat manyweies bigiliden
be puple. Mathew tellib how, hes twof olh saten upon M oi ses
ohoier . Scribis ben doctours of Jewis, and writun be sentence
bat bei gyven, and lyven more seculerlyban lyven bes Phariseis ;but bobe calengiden to be maistris, and reule be puple as Moyses
dide, and as be pope seib now bat he is Cri stis viker in erbe ;and so bes seiden bat bei hadden Moises power, and weren
proud of bis staat. But bes weren lesse yvel ban is be pope in
tyme of grace ; for sich vikeris wez en worse for ber pride and
coveitise, and, for grace of Crist is more , berfore bere fallingis more synne. Des folk helden hem in bes houndis , bat bei
knewen and seiden Goddis lawe, but in practike of bis lawe
stood ber falsheed and ber pride. And herf ore, seib Crist aftis,allehingishathei shal seie ti) gou, hepe3e and do in dede, hut aftirwerkes of hem nyle 3c do,f or hei seien and doon not. Dei spaken
be treube of be lawe , but bei practisiden it amys. But now oure
prelatis ben so blynde bat bei speken and doon amys ; and be
puple shal not do aftir ber wordis, for bei erren fro Goddis lawe
and maken hem newe lawis, and so bei speken and techen.
And bus, for blyndenesse of bes prelatis, bei synnen bobe inword and dede, more ban bes folk diden after Moises. For
Moysi.E. om. Q .
SE R M O NS.
pOpis ben ferbere fro Crist ban bes folk weren fro Moises, and
moche more falslyben Cristis vikeris, bobe in synne of word
and dede. For hesfalh b 'nden grez’ous eha rgis , and sich as men
m i not here, andputte hem on mennis shonldr is buthei nylmove
ha s an} her fi nger . And so don vikeris of Crist to day, for
harde penaunoes bei putten on men, which sownen ber lord
ship and coveitise . As penaunce bei putten, agen resoun, bat
bei mai not grounde bi lawe, and gif bei dispensen berwib, it
shalbe bougt ful dere for money, and bus bei schewen1
pride
for ber power, and smyten be puple wib coveitise. And bus
bei encresen annuel rentis, as bei diden wib be rewme of Yngloud, and oblishiden it in nyne hundrid mark 3 to gyve be pope
geer bygeer . But 3if bei dredden knowing of ber fraude , bei
wolden make hem to grete lordis, for bus bei mygten encrese
ber rentis bi siche penaunces as bei wolden .
And her Scr ibis and Far isei s don alleher werkesf or his eende,halhei hen seen of men, glorious and hye in power, and so bei
traveilen in coveitise f or hei alargenher philacter ies and maken
hemgr ete hemmes . Men seien bat bes philacteries weren scrowis’,
writun wibGoddis heestis, and tatchid3on ber left arm, to have
bes beestis ever more in mynde. De hemms bat weren in berclobis touchiden be staat of ber ordris, as prelatis don to daywib halywid clobis, and bes newe ordris wib ber abitis. But
algatis men don worse now , for in stede of philateries men
maken gret volyms b of newe lawes bat ben not Goddis
‘ So E ; A has M iden.’seronwes, H.
M I .
Whynine hundred marks 7 Thewhich King John bound himto payyearlyto the Roman see
1000 marks (see Raynaldus subanno), of which 700 were to be for
and 300 for I reland.
Volumus et stab ilimus ut
Bed e-sis Romans mille marchas ster
6 1
tribute. Wyclif speaks of it as the
700 ma rks. excluding I reland from
consideration. Probably therefore
he on the present occa sion wrote
nine instead of seven simplybyanoversight.
b The w riter alludes to the various
authoriz ed compilations (bythis titucformidable in number and bulk) ofthe Canon Law ; such as the Decretum of Gratian, the Decretals of
Gregory IX, the Clementines of
Clement V, and the Extravagantsof John XXI I .
WY C L IF ’S
comandementis ; and men ben nedid to use bes lawis, bobe indoing.
and studiyng. And sib bei mai not alarge mennis wittis,but raber maken ber wittis unable , bei neden men to leve Goddislawe , and so to leve be love of God. And sib God bindib alle
men to love bym of al ber herte, in al ber wille, and al ber
mynde , and bes prelatis letten bis, bei binden men agens God
to breke his mandementis and to be dampned, and fouler synne
was nevere doon fro be bigynnyng of be world. Des ordris magncheu ber abitis, and seyen be pope hab confermed hem. And
so seyen summe, bat who ever die in hem shal nevere more
come to helle 3. And as bei maken ber ab itis myche, bobe inwidnesse and sidnesse 1
, so bei maken ber vertue myche ; and
al is ypocrisie, wib coveitise of worldli goodis, and ydilnesse fro
Goddis lawe. And hei loven fi r st seetis at saher i s, and fi r st
char is in synagogi s, and gretingi s in he them , and ben clepid
w And in bes foure traveilen oure prelatis, bobemore and lasse. For to bigynne at be freris ; bei coveiten alle
bes foure ; for bei wolen sette wib lordis and ladies at be mete
ful dignely, and in chirchis bei han ber places b ifore alle ober
men, so bat bei mai not be more ny; to worldlystat ban bei
ben. And algatis bei wolen be gret among comunes’ of men ,
and ben clepid maistris and doctours for be hyenesse of ber
name . But Crist forbidib bis hyenesse, and b iddib us, Hyle 3ebe clepid ma istr is,for here i s oon our e ma istir
, bat hab wiseli bis
name. And in bis synne of worldli pride han we synned, and
git done . And nyle 3e d epe to gou/adir on erhe, f or her i s oon
gour f adir in hevene. And in bis synnen abbotis, and ober prelatis of be Chirche. And bis synne techib Crist, whanne be for
fendide clepe to us siche fadirs upon erbe, for fadirs bat b rou3tenus forb techib and clepib us kynde to have. And he3c not clepid
ma istr is, f or gour maistir is oon, Cr ist. Hehat is more of 30a ,shal he goure servant f or he hat hieh him shal he lowid, and he
hat lozwh him shal be hyed. How evere men speken here al bis
This was actuallydone by, amongstwm ofm others, Alfonso I I. of Naples ; see
m emm w the curious account in Philippe de
WY C L I F ’S
nsen pouvr npon ha l. But it shal nat h so among you ; hut
whaener wole u ong p u h u aad u ore, h hew e u fi i stre ; md‘
iwhm n uvk & fi rst a As
agen-hiring f or ma y: Des wordis ben manytymes expowned,
but ber sentence is forgerun. For no drede Crist wolde here
forbede pree stis worldli morenesse : but who reversib more bislword ban done pree stis now adaies , bobe in worldli lordship
and worldli worship bat bei taken ? And bis is ground of Ober
synnes bat rengnen among preestis.
os pc asmu rs 85:0 :a v an in Latin .
[ S E R M O N C L V I I . ]
ron possum ego.
—Jonx v.
D18 gospel tellib wordis b i whiche Crist confermede his lore,and tau3te men to be meke. and to knowe beir owac freelte.
Jesus seide to be puple of be Jewis , 1 mai do m yof mysilf , butas I heere, so I j uge. And Crist spekib of his manheed, bat
badde al his beyng of be Godhede , as his personalte’was of his
Fadir. But Crist seib here sobli bat, hxsj ugement f or hespehzh not hzs w ille, buthe w ille (f hemhat saute hem. And bis
is be sixte place in which be gospel spekib bus ; bat Crist gyvebto his Fadir, and takib from him, sich bingis bat fallen not
principalli to him, but principalli to his Fadir. For no drede
Crist sougte be wille of be Trinite , bob bi his Godhede and his
manhede ; and gif men wolden kepe bis, ber jugement abulde
be just. For men failen in jugement for coveitise of worldli
goodis, and persone] afl'
ecciouns, and levyng to loke to Goddis
w ille . And gif bis were be heed point in jugement of sich men,to loke bat beir jugement were trewe, and to be profit of be
Chirche, and ellis leve bis jugement, as contrarie to Goddis
himsilf.G. pe so-elite. G, H.
SE R AI ON S.
wille, banne ber jugement shulde be just, and Goddis lawe havehis cours. 3? Y here bis w itnesse of myself ,
it is not sozh for al
sinful bing is fals, al ; if it have beyng of treube ; her i s anoher
per sonehat benh w itnesse (yme, and Y woothathis w itnes is soh
hot he her ih of me. 3e sen/en toj oon Baptist, and he har e w itnesse iito treuhe. But Y lahe not w itnesse of man buthes hingis Y seie,
hatybe saaf j oon was a lanterne hrennyng and shytgrnge and
3e woldenfor a while be glad in his li3t. But Y have w itnesse
more ha s j oon, j br my werkis and myf adir her en w itnesse ofme. And so eche trewe man shulde have w itnesse of his
werkes, for trewe lilf tellib a trewe man , and fals lyf a fals man.
And sib be Fadir berib witnesse of C rist, al be Trinite beribwitnesse of him. And bis bing hnewe not be Jewis ; and
herfore seib Crist bus , Dat hei herden nevere he vois of he
f adir , ne hei sawen never he j b rme ry'
him. He seeb ’ here bes
bingis'of be Fadir, bat trowib hem in bat be Fadir doib hem
and so he trowib in be Fadir. But in bis failide5be Jewis .
And his word ;e have not dwellinge in gou ,for to himhat he sente
ge tr owen not. Sehe 3ehe w r itingis of Goddis law e, in whiche 3e
gessen to han blissid lief ; andhes w r ztingis henho ilhehat beren twitnes yme. And ;e walen not some to me
, hat 3e havehe blissed
lief C f ist tahth not ht} clere/e (f men. But he hnewe welhes
j ew is, hat hei han not Goddis love in hem. Y cam, seib C rist,in name y
'
myf adir , and 3e token not me but 337"
anoher come in
Gaddis name, hat Anticrist sha l 3e take . For bis kynrede is
smytun now among men bat ben clepid booli Chirche , and bei
taken wib a full wille be pope as be viker of God. And be
same cause is here and bere , for he mahib hem worldli wyn
nyng and to lyve gloriouselyhere , and bat bei seken,and not
ber blis. How mai 3e trowe b ileve ,hat sehen to have glor ie lo
gider e, and ;e sehe nothe glor ie,he which is of God almm 2 And
bis is principal cause whi men turnen fro C ristis lawe .
Perfore uyle 3e gessehatY am to arouse gou at hef adir her
’seib, E.
‘bat be
M M h bat bat be Fadir doib bem, E‘ All
that follows, to the words“How mai ;e trowe.
’
is absurdlyincluded byAin the Scri
£tural extract. E gives the passage rightly.
w :
OI I I ONS. VOL. I I .
hmbandmeu.
WYC L IF ’S
is oonhat aeouseh gou,hat is, M oises in whom3e hopen. For 31]
3e trowiden toM oises, 3e shulden trowe peraventure and to me,
f or he wroot of me. And gif 3e trowen not to his lettr is, how shal
3e trowe to mywordis 2 Dis Moises wroot of Crist, and seide,
a prophete shulde rise of Jewis, and bad hem trowe to him as
to Moises ; for he knewe be treube of Crist. And holi writt
puttib comunli bis l ord, peraventure, wib ober cansis , whanne
fredom of wille is medlid , and it suebanot opynli.
01s Farm s in Sacunnn wan m Laur a.
[ S E R M O N C L V I I I . ]
Homo eratpaterf amilias. xxi. [3
D18 gospel tellib a parable how Crist shulde be slayn wib be
Jewis. Matheu seib how Crist tellib bis parable to his Chirche.
Der was a man, good househonde,hatplantide a vyn, and heggide
it aboute, and dalfher inne a pressour , and hildide a tour her inne,and hyr ide it to tilzbr i s, and wente himsilf in pilgrimage. And
whanne tyme (y'
f rutis cam nyg, he sente hise servauntis to hes
tile'
ers , to take he f r atis hero/I And hes tilier is tohen hes ser
vauntis, and oonhei hufi liden,anoher hei hilliden, and anoher hei
stoneden to deeh . Ef t he sente mo servauntis, mo an he fi rs/e
weren andhei diden also to hem. And at he laste he sente his
sone to hem, and seide,hat hei shulden drede his sone. Andhes
lilier i s, seyngehis sane, seiden wrhinne hem,Dis ishe eir come
3e and hille we him,and we shal have his her itage. And hei
token him,and casten him out of he qynegerde, and helliden him.
Der/ore whannehe Lord of his zgynq erde shal come, what shal he
do tohe tilier is 2 And hei seiden to Cr ist, Desyoele tilier is shalhe sharpli lese, and hire hi s nynegerde to aher tilier is,hat shal”wehimf ruyte inher armes. And j esus seid to hem,
R ed 3eDamh is wr itingis, De stoonhat hilder is reproveden,his is maad intohe heedyhe corner ) Dis is don g
“
he Lord, and it i s woun’semeb, E.
‘ beyr , E.
SE R M ON S.
d'
rj id in oure eigen. Der/ br e Y seie to gou , hat Gaddis rewme shal
he tahenf ro gou , and it shal he goven tohalf olhhat doth hef ruytry
'
it. And whoever f alleh uponhis stoon, he shal he hrohun, and
you whomhis stoonf alle, his stoon shal al to hryse him. And
whannehe pr ineis (y'
preestis and P hari sees hadde herd hepa rahlis
ty'
Cf ist, hei w istenhat he spake qf hem And hei, sehinge to lake
Cr i st, dredden he comun peple. For be puple badde Crist in
worship as a prophete.
Dis parable semeb opin, and seid to bis entent. Dis goodhousebonde is God be Fadir, bat ordeyneb for al bis world, and
speciali for his holi Chirche . God plantide a vynegerde , whanne
he groundide holi Chirche ; and algatis in Jerusalem , for ber
was myche sigt of pees. God heggide bis gerde aboute , whanne
he gaf it good lawis, summe strong to gyve men mede , and sum
sharp to punishe men ; and bus dide not God to ech kynrede,
but speciali to kynrede of Jewis. Dis pressour ben bo prestis
bat geten out juys of Goddis word , and bei gladen men wibwyn ,
and gyven hem sause to Goddis mete. God delveb bis pressour
bere, for prestis lyven on Goddis part. God bieldib3a tour bere,
whanne he defendide his Chirche b i kyngis. Tilieris to whom
bis Chirche was hired, weren shrew is bat shulden profite b i
be Chirche, and bei traveiliden in be Chirche , and maden it
brynge forb myche fmyt for w ickide men bat pursuen be
Chirche, wibGoddis grace doon it good. Dis Fadir wente in
pilgrimage, whanne he badde ordeyned bus his Chirche, and
governmen free power for to do good or yvel. Dis tyme of fruyt
was bat age bat bis Chirche shulde profite here . And servauntis
of God sente weren kingis, patriarkis, and prophetis ; and of
bes weren summe pursued, summe kild, and sum stoned. Desmoo prOphetis bat camen after weren also pursued and killid.
Dis goode Fadir sente his Sone , whanne he made Crist to take
mannis kynde . De i knewen ligtli bat he was eir bobe of
beyene and of erbe , and git, for blyndenesse bat bei hadden, beijugiden hem to obeishe to God for pursuyng and killing of
Crist ; and bei token Crist, and kesten him out of Jerusalem
-isen.E.
’ So in E ; A includes the word
in the quotation. So E ; A has hilde.
F 2
Interpretation.
68 WYCL IF ’S
for Crist diede and was biried wibouten be wallis of bat cite .
And God , Lord of be Chirche , whanne he comeb to juge bis
werk, shal lese ful peynefulli bes wickide Jewis bat diden bus .
Sum prestis seiden bus b i ber conscience , bat undirstoden not
bis parable, b i what men it was seid 1,and sum seiden, God
forbede , as Matheu and Luk tellen wibouten contrariouste .
God hiride be Chirche to obere good tilieris, as to apostlis, and
martin'
s, and ober seintis bat camen aftir hem. And bei gaven
fruyt of be Chirche, whanne bei wrougten medefulwerkes, and
weren bobe vines and tilieris, and edifieden ober vynes . Dat:Jesus seide to hem aftir of be stoon batDavib tellib, it is knowun
to Cristene men bat bis stoon is Crist in figure , and heed and
helbe of holi Chirche, as be Psalm seib also . It is seid com
munli, bat in makyng of be temple ber was a stoon, ofte refusid ,
and discordide fro manyplacis ; and at be laste bei weren nedid
to make it heed stoon in a corner 3. And bis stoon figuride
Jesus Crist, bat was manytymes reprovede here, and at be laste
men weren nedid to put Crist heed of holi Chirche , and to
knitte hebeno men and Jewis, as corner stoon knittib two wallis.And for bis is a goostli stoon
3, berfore it is bi manyplacis, and
hab in him many resouns, as ground stone and corner stoon .
Dis was doon of be Lord , and is woundirful in oure igen.
For nobing is more woundirfulban bat God was bus maad man.
And bus applieb Crist hise wordis, and seib bat Goddis rewme
shal be taken fro hem, and gow n to folk bat doib his fruyt.For Jewis weren cast out of be Chirche, and hebene folk takenfor hem. And bis stoon mut ever laste, and reule be Chirchein blisse and peyne ; and who bat fallib upon bis stoon
,re
pungning Crist or his lawe , shal be broken in his conscience,
and grutche agens himsilf. And for bis stoon is spiritual, bobeabove and b inebe, bis stoon shal falle on siche men, and squatte
hem al to poudir. For ech part of dampned‘shal figte wib
ober in discord.
‘om. Q .
dampned men, Q .
This legend is here translated Not improbablyit might be foundalmost literallyfrom De Lyra, who in the Historic Scholastiea.
does not state whence be derived it.
SE RM ON S.
Dene hige preestiswisten here what C rist mente in bes wordis,but bei mygten not take him bifore be tyme bat he wolde die .
And so telle bou Goddis lawe to Anticrist and his felow is, and
bei shal caste to kille bee. But be puple assentib to skille , for
Goddis lawe stondib in seculeris, as lordis and comunes, bat ben
goode and bei letten malis of preestis bat ellis wolden be to
wickid, and pursue trewe preestis, for treube bat bei tellen be
I n SATURDAY Gosrar. m pa Sac na waxa m LaN '
ra.
[ S E R M O N C L I X . ]
Homomadam hahuit duos .—LUC . xv. [ r r .]
Dre gospel tellib a parable, as be nexte gospel bifore . Luk
seib bat Crist tolde how ,A man
.
hadde two sones andhe gonger
f hem seide unto hisf adir , Fadir , gyoe me a poreioun ofhe suh
stanee hat f alleh me. And he f adir depar tide him his goodis.
And soone af tir his gonge sone geder ide al hat f el to him, and
wente/a h in pilgr image in to af i'
r contre and her he waslide
hisgoodis, brynge in lecher ie. And a/ler hat he hadde endid alle
his goodi s,herf el a gret hungre in hat lond, and he higan to he
led . And he wente ante, and elevede lo oon of he eitiz eins of hat
W e, and his a'
tisein sente him into his loan , to hepe suyn. A red
his sane coveitide tofille his heli w rh pese holes halhe hogges eten,and no man gaf him. And he, turninge agen,
seide,Hm many
hynen in myf adirs hour henf ul of loves , and Y per ishe heref b r
hungre. Y shal r ise, and go to myf adir , and seie to him,Fadir
,
Ihave synned in heven ,and hy
'
orehee now Y am not warh i to
he d¢idhi sone, make me as oon (y’
hin hym n. And he roos,and
ra n to hisf adir . And git whanne he was fi'
r , his fi rdir sawe
him,and was moved hi merg
'
, and remy-
ng agens his sone,fi l on
his nekhe, and histe him. And he sone seide to him, Fadir , Y have
g-nned in hevene, and hgfbrehee now Y am not worhi to he clepid
pes holys , l.
Interpretation.
WYC L IF ’S
hi sone. And hef adir seide to his servaunti s anoon,B r inge ge
f brh hefirste stoole ‘, and slohe ge him,and gy mge a syng in hi s
hand, and shoon upon hisf eet. And hr inge ge a [ at eat] ; and sle
him,and ete we, andf ede us f or his sane of myn was deed, and i s
quykened agen, and he was per ishid, and i s f oundun. And hei
higunne tof eede hem. And his eldere sone was in hef eeld and
whanne he cam,and was gwghe hons , he herde a symphonie and
aher noise of mynystraleye2. And his eldere sone tlepide oon ofhe
servauntis, and ax ide what werenheshingis. And he seide to him,
Di hrohir is eomen, and hif adir hah slayn af at ealfi/ b r he hahresegzved him saaf Z But his eldere sone hadde dedeyn, and wolde
not come in her/ bre hisf adir wente out, and hegan topr eie him.
And he answer ide, and seide to hisf adir , L o, so manygeer i s Yserve tohee, Ypasside nevere hi mandement and hou gavest me
nevere a hide,f or tofi de me weh my/ rendis. But afler hat hehis
hi sone, hat murher ide3hi s goodis wrh hoor is, is come
, hou hast
hillid to him af at ealfi Andhef adir seide to him, Sone,hou ar t
ever more wzh me, and alle mygoodis henhine. But it was nede
to ele and to make mery, j br hehi shi hrohir was deed, and lyvedeagen he was per ishid, and isfounden.
I t is comunli seid bat bis man is Jesus Crist, bat bobe is Godand man, and b i his Godhede hab two sones. De eldere sone
is be folk of Jewis, and be gongere, hebene folk. Des two sonesweren for a ryme wibGod bi grace and kyndeli witt. But bis
gongere sone of bes two seide pryvylyto his fadir, bat he wolde
have bi himsilf goodis bat shulde falle to him, whanne hebenemen wolden have propre , bobe lawes and Ober giftis of God, andso bei wolden be reulid bi ber owne witt, and not fulli b i God .
And so richessis of bis sone ben goodis of grace ; and God
sufi'
ride bis sone to be reulid apart bi his owac witt but God
gaf him goodis of kynde and goodis of grace in al bis tyme.
For ellis bes hebene men migten not be, but gif be i hadden
goodis of kynde of God ; and manypartis of bis sone, as Jetro,
and Job , and obir, hadden goodis of grace of God ; for ellis bissone badde al be lost. Soone after bis gonger sone wente aweie
fro God b i synne ; but git bes hebene men for a tyme loveden
God , and servede him wel. And so bis fer contre is be liif of
stole, H. mynstralsie, G.l. murbere, I ; devourid , Q. servyden.E.
WYCL IF ’S
men to come to bis fadir ; ben divers graces of God, b i whiche
he movebmen to love him.
zlfizié
onfesd on Whanne a synfulman knowibbe sobe, bat God is his fadir inkynde , for bobe his soule and his bodi God made of nougt, as
Moises seib 8 , banne man mahib bis confessioun, Fadir, Y have
synned in hevene and b ifore bee. Sob it is,man mai not synne,but gif he synne agens God and agens albe world, and so bisman synneb in hevene. But
,for he woot bat God seeb alle
synnes, and he hopib forgyvnesse of him, berfore he seib bat hehab synned b ifore God, bat is his fadir, and for be grete synne
bat he hab don to God , he is not worbi of himsilf to be clepid
his sone . God makib man as oon of his bynea , whanne he
gyveb him grace for a tyme, and mahib him to do wel his
werkes. And git, gif man be Goddis sone, he coveitib to have
bis grace, for be moste peyne bat man hab is peyne bat he takibof syn c. And gif a man shal be dampned, and be Goddis hyne
for a tyme , git he hab lasse peyne in helle for bat tyme bat heis Goddis hyne.
His rec eption. God oure Fadir seeb us afer, longe bifore bat we comen to
him,for b i mercybat he hab he moveb us to do bus. God
renneb agens us whanne he helpib‘us to do good ; God fallib
upon oure nekke , whanne he stireb us to be meke ; God kissibbanne his man, whanne he gyveb him grace of sone , and mahibhim oon wib Crist his Sone, and parsenere of Cristis merit.
And banne bis Sone makib efte bis schrift. God seib banne to
his servauntis to bringe forb soon be first stoole, whanne beishewen mannis innocence. And bat man is ordeyned of him to
blis, for bis stoole is long and narowg, and mahib alle be preestisbat shal be saved. And bis lastib round wib man,
for it shal
ever be wib him in blis. Dis stoole is derkid for a tyme b iwickid liif bat man hab, but it is clerid bi good aungels , and
good men bat serven God. Man is clobid bus wib vertues, and
ibanne men seen afer bis stoole, for men gessen he shall be saaf,
for good bat comeb of his vertues. Dis ryng bat is upon be
I .
a No passage correspond ing to found in the Pentateuch ; but see
the reference in the text is to be Wisd . ii. a , and a Mace . vii. 38.
SE R M ON S.
fyngir, is b ileve in sutile werkes, to maken man to disserven
hevene for short werkes bat he doib heere. And gif bis hOpe
tame to bileve bat bis man shal be saaf, banne bobe bis stoole
and bis ryng ben b rougt forb to mannis sigt, how man is weddidwib Crist, be which is spouse to holi Chirche. And bis man
synneb not aftir, as Adam dide not, ne be apostlis, but gif it be
ligt veniel synne, bat lettib not bis stoole or wedding. Datmannis feet be bilid wib shoon, bat hab mynde of dede seintis,
and is bobe hardi and redi to renne after Crist in his cause .
Dis fat calf bat men shulden etc, is Cristis bodi bat men oh'
ren ,
and so it is be sacrid oost, bat is in figure Cristis bodi. Crist
was deed in his tyme, and ordeynede for to fede men goostli bi
his bodi, for it is fat b reed herto. And bus God wib his
sangele is glad of bis gonger sone.
But bis eldere sone, whanne be fadir and be gonger sone
eaten bus, was in be feld of literalw itt bat be i gyven to Goddis
lawe. And Jewis han git dedeyn of Cristene men,as Poul seib. r Cor. i. as l
Des melodies bat weren maad ben stiryngis of be Hooli Goost,as upon Witt-Sunday be apostlis knewen alle langagis, and
rymphonye and croude weren herd whanne apostlis knewen alle
wittis, and ber was ma d a greet soun ,whanne be Holi Goost
taugte hem. Dis eldere sone clepide oon bat servede to his
gonger b robir, whanne men of be olde lawe herden Petre , batwas of bobe, telle how bis comyng of be Goost was profesied
bi olde profetis. But git be fadirs of be olde lawe hadden
dedeyn of his comyng, and seiden bat bei hadden served
God many geer ful stahli, and git he fouchide 1 nevere
saaf to fede hem bus wib a kide, for manna and pask lomb |weren but figuris to bis calf. But b ifore be daie of dome shal
Jewis be reconcelid to Crist, whanne he shal telle hem of his
witt, how he hab ordeyned hem to blisse. And letting of Anti
crist shalbi grace be putte awey; for coveitise of be pope lettib
be Jewis to tume to Crist. And so bis eldere sone is evere wibGod bi sum part, sib Crist took his manheed of kynde of bis
eldere sone. And it helpib moche here for to knowe a greet
persone , and now b i 00 part and now b i anober verifie wordis
of bis gospel, as be kynde of Jewis is now clepid eldere and
1vouebide, G .
Christ ln the
WYC L IF ’S
now gongere , for ber ben d iverse resouns of b igynn and
ending of hem. And so for Crist and hise apostlis was bis sob,
bat alle myne be bine. And for ober parties of bis grete
persone was bis soib, bat he grutchide. And so bis gonger
brobir was deed bi synne, and quykened bi grace ; and so ech
word of bis gospel is sob to witt of bis parable.
pr. Momm y Gospm. m bx barons wan m Laur a.
[ S E R M O N C L X . ]
Quanta audz‘
m'
mm .—LUC. iv.
pls gospel tellib how Crist answeride to objectis of false
Jewis. Luk tellib how bei calengiden Crist to do myraclis in
his contre , sib he wrougte miraclis in Caphamaum, bat was fer
fro Bedleem And bus tellib Luk, bat Jewis seiden, How
manyfi z’
ngzlr we Izan herd nea of bee e'
n Cap/zarnanm,make
fiore and here in fiz'
cuntr e, and shewe bou bus here bi power .
But j ester seide nnlo Item, Sofile' Y seie Io gou, fial no man pr o
plzete zlr aee¢led in b i: contre. I n treufie I’seie Io gore, many
we'
dewz'
: weren in Helyes doies in I srael, whanne bevene was clos id
fro reyn firee geer and wir e monefizlr, wizanne greet Izmgw'
r war
ma d in alfie land ; but to noon q/ fies widewis was 11e sent,
out in lo Sarepta of Siam to a womman we'
dewe, as be book of
Kingis tellib. And mary' merile’
s weren in I srael undir Elz'
see
fie prof efe, and noon of been was clew e’
d q/ Heli ree but Naaman
cf Sz'
n'
. And b i bis wolde Crist seie bat God doib not w iboutecause, ne b i personel accepcioun, but comunli for merit b ifore ,
and so bis puple is unworbi to have miraclis maad of me. And
bus we taken as bileve, bat be Jewis ben git unworbi to be takento Goddis grace, fer greet synne bat bei diden in Crist. And
so bei ben worbi to have false popis, and yvelprelatis, bat lettenhem to turne to Crist ; and God woot whanne bis synne shal
0 The comment below , on v. z this gospel was Jerusalem, insteadshows that the w riter careless y of Nazareth.
assumed that the citymentioned in
SE R AI O N S.
have ende. For, as God knowib grevouste of synne , so he
know ib lengbe of his peyne .
And afle men in fie synagoge fiat berden fies wordis of Crist,
wermfllfilb'
d ey'
ire and bougten bat he jugide hem unworbi
to be helpid. And fiee'
r isen, and eastr'
den be'
m out w zfionten fier
e'ilee, but was Jerusalem andfiec
'
ledden bin: tofie top of fie bill
above wbieb fier a'
tee was bddz'
d fi r to taste br'
m dorm bedlz'
ng .
But Cristma nageforfi out wentefiourgfie m'ddt1 qf bem. And
lerne we here bat God doibnot bi acceptyng of persones, but for
bing doon b ifore, whos qualite is oonli knowun to him. For
who woot how manypersones assentiden to bis synne, and
how myche helpe men hadden of obers bat reversiden it ? And
bus it is of synne and meritis, bat ben unknowun to us here.
p! a rsu r Gospm. m bx paw ns wan m Laur a.
[ S E R M O N C L X L ]—1\IATT. xviii. [ r
pm gospel of Mathew tellib how men shal snybbe synne ;but menais lawis letten bis cours, bat bis gospel is not holden.
j est : be'
boldr'
nge be'
s dimples seide to Symount P eter, and in him
to ech Cristene man, 357 fiz'
brofi z'
r synne agens fiee, go fiou and
snybbe be’
m betwixe fiee and b in: aloane 357 be beere fiee, we]fin barf m enfie
'
brofier to God. And 337"
be beerefiee not now ,
labe tofiee oon or two, so fiat t’
ufie moufi (y'
two or firee w r’
tnessz’
s
stonde any word, bat here is spoke . And {f be beere not fies
witnessis, me to fie Cb z'
rebe, bat is comunte of C ristene men ;
and gef be been notfie Cbr'
rebe,be be tofiee as an befiene man and
public“ . Sofile'
I’ w e to gore, wbat bynne fi z’
ngrlr ge bynden above
fie erfie, sbal be bounden in benene,and wbat bynne fi z
’
ngzlr ge ren
h'
nden above fie erfie sbal be loosid z’
n bez'ene. Efl Y seie to gore,
50 E and Q A has synagogis.
In the Sc rum M issal (as also in the change of number in the fifteenththe Romnt h
is
e
go
f-
s
l
l is, as it were, verse from vestrum'
to tuus’
preh eed t o owing words. In illo tempore , Res iciens esus
lot fea s i
b
in the Vulgate. but cvi in discipulos suos. ixit Signonidentlyintroduced in order to explain Petro.
’
75
WYCL IF ’S
fiat rf twa q/ gon consente above erfie of cab fir’
ng, wbatever fiee'
ax en, it sbal be done to bee'
m cy‘
myfadir fiat 1'
s in beven. For
wber ben two or firee gedr e'
d in my name,fier I’ am in fie mydde'
l
of bem. panne P etz'
r comyng to Cr ist, seide, Sire, bow q/te sbal
my brofier yennen in me, and Y sbalf orgyoe be'
m P Whet bis
shalbe to sevene”mes 2 And j esus seide to be'
m,I’ see
'
e not tofiee
In bis gospelben bree bingis which Cristen men shulde marke
to hem. pe first part of bis gospel mahib ende of Cristis
ordre ; so bat sum gospel tellib how we shulden love, and sum
tellib how we shulden snybbe ; and whatevere be more in anyordre is superflue wibout witt Love bou bi frend, and bi
enemye, and whanne evere bou woost bat man trespas sib in
bee, bou shalt snybbe him, as bis gospel tellib bee. Ech man
bat bou woost bat synneb, synneb in God and in ech man.
And so, what tyme bat bou knowist bat anyman synneb in bee ,
bou shuldest snybbe him bi gou silf, whanne tyme and ober
bingis wolen sufl'
re . And so it semeb to manymen, bat besnewe lawes and newe ordres contrarien bis gospel, and so bei
ben agens b ileve. Manynewe lawis ben maad to susteyne bes
newe ordris, bat lettib sich snybbing as be gospel tellib here.
For it is ofte knowun to men, bat ber breberen synnen agens
hem ; and gif men snybben5 hem of beir synne, bei seien bei
have a sovereyne, as a priour or an abbot, bat shulde knowe
in bis trespas ; and bis fallib not to bis brobir, but gif he wole
reverse bis ordre. And myche more gif he snybbe be bridde
tyme and be fourbe ryme, for banne ofte sibis his breberenshulden leeven comunyng wib ber abbot, and fie him as an
hebene man ; but how shulden bes ordres stonde bus ? And
bis fallib in chapitre lawe , and ech punishing of mouei. And
so, gif bis gospelwente forb, alle bes biagis shulden be fordone .
And here ben manymannis lawis made of defamynge of men,
and bei wib practisynge of hem shulden perishe b i bis gospel.
Here men benken bat bes newe lawes and bes newe ordris
shulden ceese, and so bei don myche harm to alle ober and tohem silf. And so ech man shulde snybbe bes ordris, and ober
bem, Q. unb ea ten anywit, E medium , E. undir
ayua'
ng. I‘.
SE R M ON S.
men bat m ayn teynen hem ; for bis reule bat bis gospel tellibis betere ban onyprivysnybbing. And gif men loveden albe
gospel, it w ere of more strengbe ban bes ordres.
De secounde part of bis gospel tellib how preestis shul loose
and hynd e . pei shulden do bus above be erb, accordingli to
Godd is w ille ; and so whatever bei tellen be peple bat bei loosen
or hyaden bus, be Chirche and ech man shulde suppose bat
it is (101111 bus in heven. But gif bei doon for men or money,
or unknowing‘of ber dede, bei done not bus above erbe , but
in be erbe or b inebe be erbe, and noon shulde strive for bis
power. For God mut first do bis dede .
pe bridde part of bis gospel tellib how ofte men shulden
forgyve . And men shulden forgy.ve beir wrongis as ofte as mensynne in hem
’; but God wole nevere forgyve his wrong, but
git"
men maken aseeb to God. And to seie opynli bat bou
forgyvest bis synne in God, is an Open blasfemye, but gif God
telle bee bat he doib so, and bidde publishe Goddis wille , batGod himsilf forgyve bis synne. And bus love daies 3 of manydamages
' ben comunli agens bis gospel, for man shulde forgyve
freeli be harm bat is doon agens him, and entirmete not of
Goddis injurie b ; for God oonli mai forgyve bis. And so , as
Austyn notib, ech bat synneb in maundement of God synnebhobe agens God and agens ech of his breberen. And so en
leven sibis sevene , bat is be first noumbre after ten, maken
neventi and sevene. And so wolde Crist seie bi bes wordis ,
but how ofte onyman synneb in anycomandement, and so he
synneb agens us, we shulden forgyve oure injurie, and be aboute
to amende him.
V ON -ch amp iM mE.
‘ Love day’
is explained in Hal
liwell’
s Dictionary as a‘ day ap
pi ntad for the settlement of differ
ences byarbitrafion.
’ A quotationfla n Gower follows,
‘ Dnt hd le h fnne ol u che dh eordem u m be m b w d qyfi
The word octmrs also in Chaucer.Themeaning here seems to be, that
trespam n agens bent.E.
to appoint anyprescribed number
of da of penance w ithin which
0 case against God maybe ex
piated . is to ‘entirmete of Goddis
mjurie ,’
and not allowable.b One mi ht suppose Wi
clif to
have read tge famous apo th
in Tacitus. Deorum injuriaecurae.
'
Priestlyabsolutton.
Free forgive
WYC L IF ’S
ON Wannasm v m bkmna wsxs m Lam'
s .
[ S E R M O N CLX I I . ]
Aeeesserrent ad j esnm. xv. [ L ]
pm gospel tellib how Crist reprovede veyn religioun of Pha
riseis. Matheu tellib how per camen f roj erusalem Scr ibis andPbar isezs, and accusiden Crist in hise apostlis of breking of ber
religioun . Dei seiden to Cr ist, Wbi fii disciplis breben fie mandementis q/ oure eldr is,j b r fiei waisben not fier bondis wbannefiei
eten breed 2 And Cr ist seide agen to bem,Bret wbi breben ge
Gaddis maundement, f or goure vg
'n tradieioren P For God bad
worss be fii f adir and fi i modir , and wbo ever a ersrfi b is f adiror bis modir
,die be yvel defi . And ge seien in goure lore, Wbo
evere sezfi to bis f adir or beir modir , Wbat byne 3m: is «yme itsebal profite to fiee, and noon Ober ; and so, ggf be wor sbejbe not
b is f adir and bis modir , bi kepyng of bis tradicioun , he an
swereb wel, for his kepyng bat he doib to bis mannis lawe .
And so, sibge Phariseis han goodis fallinge to goure ordre , and
not propre to gou silf, ge helpen not goure fadir and modir.
And fires ge avoiden Goddis beeste bi goure vgrn tradia'
oren. 0 ge
sbipgb me w zfi fier lippes, for bei b idden manyhedis, but fieir
berte is f er f ro me. And w zfiouten cause fiei worsbzpen me, for
sibGod is Spirit and treube , wiboute feyning wole he be wor
shiped ; and fires fies P bar isezlr teeben Ior is and mandementis (ymen. And bis bes Phariseis don to dai. For gif bes ordres
geten nevere so myche good , bei seien bat al is ber ordris, and
it were a deedli syn c to scatire bes goodis in be world. But
in ber ordre shal bei be dispendid, as if bei weren sunken into
helle , but summe be stoolen,and summe be murberid, and
summe ben rotun for defaute of us . And gif bei gyven ongt
to ber pore kyn, obere seien bat bei ben cursid ; or bei moten
So in E ; A includes these three word s in the quotation.
Chr ist admo
WY CL IF ’S
cause, bes idelmen don manyof beir dedis ; for brekyng of ber
owne custumes bei chargen as a greet synne , but brekyng of
Goddis lawe bei chargen nougt, or to litil. And sib love of
mannis workis is signe of love of her autor, bes ordris loven
more hem self‘ ban bei loven God bat gaf be lawe ; sib love and
kepyng of be lawe, and love of be maker, ben answering. And
bus in chesing of beir breberen, and of beir prelatis, be i takenmore heede banin chesing of Goddis werkes. For bes false
men chargen mannis lawe ; and so in chesing and lyvyng aftir,
and algatis in ende of ber lyvyng, bei tellen whos knygtis bei
ben, and how bei ben ful turned fro God. And lernyng of bar
rotun lawis lettib to lerne Goddis beestis. For take be b isynesse bat bei ban, to lerne and kepe ber owne lawes and gif it
were turnid into Goddis lawis, bei mygten cunne betete Goddis
lawis. Asaye hem in ten comandementis, or in nedeful bingto be soule ; and bou maist wite where bis be soib, bat mannis
ritis passen Goddis lawe in love and heping of bes ordris ; and
banne bei ben veyn religioun.
Pa PURSD/ u GOSPEL m be m om; wax ]: i n Lan e .
[ S E R M O N CLX I I I .]
Operamini non cibum.—JOHN vi.
lbs gospel tellib of Crist, how he taugte be soule fode. For
it is knowun bi bis gospel, bat ber ben two metis ; oon bod ili
mete , b i which be bodi is fed, anober goostli mete, be which
fedibmannis soule. And as mannis soule is betere ban be bodi,so bis secounde mete is betere ban be firste ; and so men
shulden take more hede to bis ban to be first. Joon seib how ,
Cr ist bad fiat we sbnlden worebe, not mete fiat pm lrbrfi ,but fiat
sane sbal gyve unto Cr istene men. Here shulden we undir
stonden bat Crist forbede not bodili metis, sib he fedde ofte
be puple bi miracle, and b i bodili mete, but Crist forbede
So in E ; A has bun.
wr omr .
SE R M ON S.
bisynesse aboute sich bodili mete, and more love berof ban
love of goostli mete. C rist tellib here two skiles, to prove bat
goostli mete is betere. Oon,for bodili mete mut perishe, and
goostli mete lastib evere. Anober, for goostli mete b ringibman
to be liif bat evere shal laste, but no bodili mete fedib a man r
but for a tyn e. Goostlymete lastibwibman , bobe here and in
heven, sib vertues bigynnen here, and ben betere in hevene
wib man. But Crist techib his Godhede , whanne he seib batmannis sone shal gyve bis mete of vertues , for bei ben of
Goddis grace. pelt C rist marbide God fief adir , for to gyve be
mete of vertues.
pa j ewels seiden beff are to Cr ist, Wbat sbulen w e do, f or to
wor ebe Goddis werkes ? And Cr ist taugte hem be ordre of
vertues , how bei shulden b igynne to worche. pi: isfie zoerb ofGod, see} Cr ist, fiat ge trowen in b im fiat God sente. And so
men shulden bigynne at bileve, be which bei taken at manhede
oi Crist for bileve is ground to man, to stable Ober vertues inhim. And sib bodili wittis ofman ben ligter ban goostli wittis,ordre axib to bigynne at be manheed of Crist, and stye fro bis
manheede to be Godhede of Crist. For noon b ileveb in a man,
but gif he lceve bat he is God. And berj b refiei seiden to Cr ist,Wbat signe doirtfiore, fiat we see and trow e to five 2 wbat fiingwor ebirtfiore e’ Onref adirs eeten aungels mete in deser t, as it is
written, God ggf bem breed (y'
bevene to ete. perfor e j esus seide
to bear, For sofie,f orsofie, I seie to gaze, bfozses gaf gou not br eed
from bevene, but myf adir gyvefi gou ver r i breed f ro bevene. As
Crist hab spoken of goostli mete , so he shulde speke of goostli
breed. And as breed is ground of mannis mete, so b ileve is
ground of mete of soule. And sib C rist is bis first b ileve ,Vcrrili C rist is breed. For Goddis breed is fiat ilbe fiat eomefidu nf ro bevene, and gyvefi Iiif tofie world.
Crist spekib not git of be sacred oost, sib on Shire pursdaie
he ordeynede it. And so it is nedeful to men to knowe , how 31mm? “ofte b reed is taken. It is seid comunli bat breed is taken on
foure maneres. First, for breed bat men usen and maken for
to fede ber bodi. Also ,for almanere of virtue , hut speciali for
bileve. Also, for cause of bis virtue , as teeris ‘ ben clepid of'
terts, E .
sermons . VOL. 11. u
WYCL IF ’S
God breed“. Also, be sacrid oost is clepid b reed in Goddis
lawe ; and bus be myddil persone of God is b reed, for he
foundib b ileve . And bus be oost of be auter is verri b reed ,to
many wittis ; it is b reed maad of whete, and eke it is Goddis
bodi and so it groundib b ileve , and it is an Object of virtues.But flee to clepe bis b reed, accident wibouten suget. And bus
men worchen vertues whanne bei traveilen in beir soule , and .
heeren wordis of God , or worchen to vertues bat in hem is.
And fie [ ew is seiden to C r ist, For evere gyve us fies breed. And
j esus seide to bem,Y am br eed of liif ; befiat eomefi to me sbal not
bangre, and befiat trow rfi in me sbal nevere be afi irst. And here
men treten comunli how bis breed shal be eeten. It shal be
chewid b in moub Of soule , for tretid godeli bi skilis and sib it
shal be b id in mynde , as mete is hid in mannis stomake, and
bere move men to worche werkes of love as God b iddib ; and
aftir it passibto alle lymes ofmen, and tumebman into God . For,
as Austyn tellib here0, bis breed varieb from ober breed. Obir
b reed is bikke , panid, and turned into Ober kynde and after it
is turned into his bodi bat s tib it. But bis breed , bat is Crist,etun goostli of man, mai not wende bes bree weies. For he mai
not be bus partid, ne turned in anober kynde, ne bus drawuninto mannis bodi ; but he turnibman into him,
as man tum ebmete into his bodi. But over, sib bis beste breed is ground Of
alle vertues of man,how faste shulde a man holde clere bileve
Of bis breed ! And gif we seien bat so we doon, for Crist
biddib us worche bis mete, nebeles oure liif and dedis beren
w itnes agens us here. For to fews men ben now, bat ne bei
hadden levere heere and lerne veya lore biside bis, ban for to
lerne be lore of Crist ; as bes men shewen, bat studien mannislawe , and leven Goddis lawe
, and doen more worship to
mannis lawe, ban bei don to Goddis lawe ; and however men
excuse hem, bes ben heretikes out of b ileve . And herfor manyC risten men dispisen bes lawes for Goddis lawe , and worshipen
Can the reference be to Gen. S. Aug. In j ebanm‘
s Ev. Tract.i. 39 Non ergoMoyses dedit panem
b He means to say; chewing in de ooelo ; Deus dat pnnem. Sedthe mouth of the soul must be ia quem panem 7 forte manna Non.terpreted , discreetlytreating and rea sed panem quem significavit manna.soning upon. ipsum scilicet Dommum Jesum.
’
WYC L IF ’ S
dr awe water, and fie welle isf ul deep and wberqf bastfiore quyk
water P Quik water is clepid Of Crist, springinge water, as
water of wellis. And bus seide bis womman to Crist, Wber fioa
be more fian our f adir j acob, wb icb gaf to us fiis welle P and be
drankfieroj ; and bis cb ildr en,and b ise beestis . Cr ist answeride,
and seide to b ir , Ecb fiat drynbzfi of fiis water sbal befiir sti agen ;
but befiat drynbzfi qffie water fiat Y sbal gyve bim w zfiouten cende
sbal notfir iste butfie water fiatY sbal gyve b im sbal be maad
in b im a welle of water , spr inging into [ it] ay lasting . And fie
womman seide to b im,Sire, gyve mefiis water ,fiatYfir ist not, and
come not b idir to drawe. And f esus seide tofi is womman, Go, and
clepefii bousebonde, and come b idir . De womman answer ide, and
seide,Y bave noon bousebonde. And j esus seide to b ir , pore seidest
wel, fiatY bave noon boasebonde. For fiou bast baddefyve boase
bondis,and now be fiat fiou bast is not fii bousebonde fi zlsfiore
seidist sofili . And fie womman seide to b im, Sire, Y seefiatfiou
art a propbete. Onref adir s preieden in fiis b ill, and ge seien, fiat
at j erusalem is place, wbere men moten preie. And f esres seide to
b ir , Womman, trowe fiou to me, fiat gm sbal come,wbanne ge
sbulen nezfier in fi is b ill, ne in f erusalem, preie fie f adir . 3c
preien fiat ge knowen not we preien fiat we knowun f or belfie i sof fie j ew is. But tyme is camen, and now it is , wbanne trewe
preiyng men sbrelen preie fief adir in spir it and trenfie. pat man
preieb God in spirit, bat preieb him wibinne in herte and he
preiebGod in treube, bat axib bing nedeful for his soule. For
fie Fadir secbefi siebe, fiat preien bim on bis manere. God i s
a spir it, andfies men fiatpreien bim,motenpr eie bim in spir it and
tr eufie. pe womman seidefianne to Cr ist, Y woot fiat M essias is
camen, fie wb icb is clepid Cr ist and wbanne be sbal come, be
sbal telle as allefiingis. j esus seide tofi is womman, Y am befiat
And anoon cam bis disciplis, and wondr iden fiat be spab w zfi
fie womman nefieles no man seide to bim, Wbat sebest fiore,or
,Wbat spebist fiou w zfi bir 2 Andfie womman [ef te ber pott,
and wente into fie citee,and seide to fio men, Come gee, and se
fiat man fiat bafi told me alfiat Y bave doon wber be be Cr istP
“bib, E .
SE R M ON S.
Dei w enten out 4 fie citee, and camen to bim. And in fie mcne
bu t b is disciplespr eieden bim,M aistir , etefiou. Amtf esus seide
b ben , Y bave mete to etefiat ge knowen not. And b is disciplisI
seiden togider e, Wber anyman bave brougt b im mete to etc2 j esusseide to b is disa
'
pli s, 113mete is to do fie w ille qffief adir fiat bafisa t we, fiat Y do at be fulle b is werb. Wbcr ge seien not
, fiatfier
ben/bar e monefi is to bervest, and r ipe corn is camen B L a,I seie to
gas . Iij le up gorer eigen, and sefie contr eis,f or fiei ben now wb ite to
reps . And be fiat repzfi tabzfi mede,and geder zfi f r teyt into Iii/ i
mfiw tfl l eende, fiat bofie be fiat sow zfi ,
and be fiat repzfi , j oie to
gidere. I n fiir is fie word sofi,fiat be is ofier fiat sow efi ,and nfiir
is be fiat r epzfi . Y bave sent gou to rope fiing fiat ge ban not
traveilid ofier men ban tr aveilid, and ge ban entr id into fier
And of fiat citee trowiden manyin Cr ist of fie Samar itanes ,f or
fie w or d of fie mammanfiat ba r w itnesse,fiat Cr ist badde told b ir
atfiat sbe badde doon. And wbanne Samar itanes badden come to
Cr i st,fiei preieden b im to dwd lefiere and Cr ist d welle fiere t wo
laies . And manymoo trow iden in bim,f or bis word fiat be spake
to ben: and fiei seiden to fie womman, fiat, No w notfi ar fii specbe
we trowen infiir profete f or we ban berd, and we w iten fiat be
Ech word of bis storie is ful Of witt, whoso takib hede. And
so it were betere to freris to w ite what bis storie mencde , ban
bus to blasfeme on C rist, bat he beggcde bis water of bis
womman. Crist is a curteis frend , bat whoso elib and drinkebwib him, Crist wole etc and drynke agen , and conforte him for
to etc. And so bis speche w ib bis womman was not ma d of
wantonnes , but for to figure to be apostlis how bei shulden
preche to hebene folk. And SO men bat speken wel to
prechours, to profit of be Chirche , gyven to drinke to C rist and
to hise , algif bei gyven hem noo coold water. And bus bis
womman gaf drynke to C rist, for of Ober drynke reden we not
here . And so freris shulden drynken to be puple be gospel. and
treube of Goddis lawe , and leve siche blasfemes and dremcs ,
bi which be pUple is empoisouned. For Ober seintis b ifore us
Sn L . om. A .
taken ln
WYCL IF’S
weren scribis of God, and moveden be puple to take of us be
lore of God ; and we shalden repe bis ripe corn. And sich
traveil in bis hervest were worb to gete to blisse of hevene ; and
not begging of Ober corn, and levyng to teche Goddis lawe.
But manyoomen to repe redycorn, whanne bei preche not to
profit of be folk, but to spuyle hem of ber goodis, and to foile
hem wibmanysynnes.
pa Su mp / n GOSPEL IN bE m ms war s in Lsnr s .
[ S E R M O N C L X V . ]
P er rex itj esas . onN viii. [L ]
prs gospel tellib how bat C rist savede a womman, and taugte
his Chirche. Joon seib how , j esns wente intofie bil (yObmete ,and gfle infiegrgymorewrytng
3be cam agen intofie temple. And
here we b en taugte to preie and benke on God b ifore we
prechen. And atfiepaple com to Crist, and be sitting taugte bem.
And P bar iseis and scr ibis brougten a womman, taken in avoutr ie,
and fieiprettiden ber in fie myddil, andfiei seiden to Cr ist, M aister ,
fii swomman is now taken in avontr ie. But infieW e M oises bad
as stone siebe a mamman, but wbat seistfioa bere2 And fies fiingis
fiei seiden, tempting bim, fiat fiei m”ten accuse bim. For be i
hadden graunt”3 of Crist bat he wolde algatis have mercy, and
bat he wolde kepe Moises lawes ; but bei bougten bat be toon of
bes he muste forsake , and so he shulde algatis be taken in his
owne wordis or in his dedis . Butf esres bowyng dean, wefi bis
fyngir wroot mfie erfie. And wbanne fiei dwelten ax ing bim, be
rer ide b im, and seide to bem,Hefiat is w zfionte synne of gore cast
befi rst a stoon on bir . And ef t Cr ist, bowyng bim, wroot infie
erfie, as he dide first And fiei beeryng wenten awei oon af ter
j oules . Q , E. grauneid , Q, E. So in
E ; A includes the four words in the quotation.
Means , theyhad made sure .
’
88 WY C L I F‘
S
for synne bat is domand fie for to synne after. And bis mnt
God do algatis bi gyvynge of his grace ; and he gyveb gladlyer
lfis grace to men bat kepen his ordenaunee, ban he doibm ober
men bat loeven it, and kepen mannis .
Muse we not what C rist wroot here, as sum men dremen bat
he wroot first be lawe , and after he wroot be foule synnes bat
bes accusatours hadden don, and movede hem to shame of
hem, and so fiee out Of be plane t . But howevere God or
deynede of bis, it is lickeli of bileve bat Crist wroot here as
myche as was nedefulus to cunne, and kepe we bst as ynowg.
And muse we not aboute uncerteyn byngis‘, for sich veyn
curiouste were a tempting of God.
pa Mom "Cospar. in be rouabtt WERE 1s Laura.
[ S E R M O N C L X V I . ]
P rom-erat Pascba .
—] omt 11.
lm gospel tellib what Crist dide to reprove synne of be
Chirche. Joon tellib bat, P asb was nyg, a feeste dai g’fie j ams,and/esus wente np toj erusalem. And/ond men bcyng and setbmg
And wbanne be badde maad as a smmge of smale cordis, be mste
And here Crist shewide his regaly and taugte how lordis
shulde chasfise symonye and ober synnes bat ben usid in be
Chirche. For sib clerkis ben lege men to kingis in whos londis
bd ben mne kyngis han power of God to punishe hem in
‘ S. Austin ble on the ground. either the deeisionthe which he had arrived at. or the sins
of the accnsen ; this last obsinion he
prefers .‘ Alii dicunt. et melius ut
videtur. Quad sc ribehat comm peementaton were coarser and more eata. ut ens ostendenet ineptos ad
pos itive. De LyraW“. follow aocusationem hujus foeminae
'
tug other writers. tha brist w ro te
SE R M ON S.
Goddis cause, bobe in bodi and in w el and bis figurib Cristis
dede. Des preestis sillen sheep, bat in be Chirche feynen
symple liif, bat be puple shulde ofl'
re to hem, more ban for be
love of God . And bes preestis sillen oxen, bat doon grete
werkes and stronge , to be holden pilleris of be Chirche, and
champiouns in Goddis muse. And 3if bei doon siche worldli
dedes for to gete name of be world, and not for love of Cristis
Chirche , banne bei ben enemyes to God. As, gif b ishOpis figten
now , and ben arayed in hers and meyne , or ben greet in bous
hold, and ober biagis to fede be world, bei ben enemyes to
Crist, and not in bis sutours of him. pes men sillen dowves,
bat sillen werkes of preestis, as sacraments, and Ober werkes batlongib hem for to do. For dowve b itokeneb be Holi Goost, and
tellib how prestis shulden worobe freely. And bis chaffaryngwib dowves is not oonlyb i selling of chirchis , but in prechinge
and shryvyng, and wel ny; in falle werkes of preestis, as
halowyng of chirches, and auteris, and visiting, wib ober japis.
So bat holi chirche were betete bat sich japis weren not
uside , for bes preestis b i siche japis fuylen hem and harmen
be puple . And as Cr is-I cast out q/ fie temple slmp and
m i , bi bodili strengbe , and slzedde out metale qf mom/ours, b iwhich bei chafi
'
ariden in be temple , so lordis shulden wibdrawe
mater of bis synne of preestis. For ellis bei maynteyneden bis
synne, and disusiden a3ens God goodis bat bei shulden be lordis
of, and bus bei harmeden hem and be chirche . And banne bei,turnen Joan fies 60rdzlr, whanne bei distrien ber menes b i whiche
bis synne shulde be nurishid , to harm of be rewme and of be
Chirche . And bus seculer men shulde seie to preestis bat sillen
bus dowves, Take 3c fies fiz’
ngz’
s bennes . For bus bad Crist to
teche us ; for sib be hons of be Fadir of hevene shulde be
figure of Goddis dede , and God mut nedis do freeli, and chaf
fere not wib sich bingis , bes men bat chafl'
aren bus blasfemen
fouli in God. And so be from qf Izoli clu’
rclu shulde not be Imus
(f d rafi'
arz'
ng .
Aad discipli s of Cr z'
rlfiouglen over [low it was w r it/rm m be
Saline, p: sale of ipocritis in Goddis Imus Ira) elm Cr is! m beir
WY C L IF ’S
lyvyng. For bei feynen of alle ber dedis bat bei ben C ristis
werkes, and bus bei lyven bi title of Crist, and geten al ber
chafl‘
are here. And so ber feestis and ober dedis ben fals fruyteof Cristis liif, and bus bei eten falseli Crist b i ber feyned
ypocrisie. And bes wordis mai be Sone seie to his Fadir of
false preestis for bei feynen bat it is love bat bei ban to Goddis
hons , but it is foul envie and coveitise ofypocritis. And so bei
bacb iten Crist, and eten false goodis feyned of him.
And beff arefiej ew is answer iden, and seiden to Cf ist, Wba t signe
Ma oist fiou to as, fiat fiou doirt fie: maistris ? f em answ er ide ,
and seide to Item, Undo 3efi ir temple, and in firee da ies Y slzal reise
it. Her/ b re seiden fie j ew ir, I nf our/i and rix e geer was fi ir templeand shallfiou reise it infiree da ies P But Cr is-t seide of fie
temple of lair bodi , and bei meneden of bat material temple. And
wbanne Cr ist badde ar isenf ro deed,fianne his di sapli t fiorq ten
fiat Cf irt seide fies w itter , and fiei trow iden tofie w r itzng , and tofie
wordfiatf em seide. And wbanne Cr i ftwas inf em alem in P ark,
manytrow iden in Iris name, sgzingefie signerfiat he dide. But/erastrow ide not I u
'
mrilf to hem,f or Ire knew alle men, andf or it was no
nede to [rimfiat any s}:ulde bere wetnesre of man,f or Ire weir/e wna twas in man ;—sib he wiste of ech man what he shal do, bobegood and yvel, and so he badde no nede of spies, to wite what
men spaken of him. And herfore Crist trowide not in him
silf to hem, bat bei weren trewe in his love . And of bis tix t mai
men take, what signe Crist shewide of his dedis. For C rist bi
his manhede telde of his sufl'
ryng and his deb, and b i autorite of
hem Crist spak and dide his dedis. And bus preestis feynen
falseli bat bis lordship and glorie of bis world longib to patri
mouye of Crist, bat was don upon cross And as bes blas
femes mai speke , bei sclaundren Crist in beir speche .
- Q.E.’be crosre, E.
9,WY C’L I F ’
S
haliday, and 3c alle ban wondir . perf ore M oises go] 3014 cir cum
eisioun notf or it is of M oises, but (y'
f adr is b ifore , as Ab raham
and Ober fadris ; and in fie Sabot 3c eir eumeiden a man,and
holden bat Goddis lawe. And so, gif a man take eir eumeisioun in
fie Sabot, and brebrfi not M oises lawe, bow bave 3c dedeyn to me,
for Y made atfie man boot in fie Sabot P l?e gej uge af ter fie
f ace, bre/j uge gej ustj ugement. And beff are seid summen q er nsa
lem,I s notfi i s befiatfiei seben to slee 2 L o
,be spebzfi aper tli, and
fiei seien nongt to bim. Lord, wber fie pr ince'
s Of preestis ban
bnozoenfiatfiis is Cr ist ) But it semeb bat bis is not C rist, for
knowing bat we ban Of him ; for, ilim we knowen of ; wbennes be
is but wbanne Cr ist sbal eome, no man woot of wbennes be is .And beffare j esus cr iede, and taugte in fie temple, Bofie3e knowen
me,and qf wbenne Y am and Y eam not of mysilj ,but be is
trewefiat sente me,fie wbicb ;e bnowm not, as ye knowen not myGodhede . I knowe bim,
and gif Y seie, Y knowe bim not, I sbal
be liib gon, a lyere, but Y knowe bim,/or I am of bim,and be sente
me. And beff ar efiei song/en to take b im,and no man leide bond
on bym, f or b is yme was not git eomen. But many(yfie pepletrow iden in bim. And bus, gif we leden Cristis liif, and trowen
in him ,and in his wordis, we witen wel bat he had not b ie us
swerdis, to figte wib hem to slee oure b reberen bodili, and venge
us on oure enemyes. Wel we w iten bat al pursuyng bat C rist
badde muste nedis be , but herfore be i ben not excusid , bat ne
bei synneden myche in Crist.
ON W EDNESDAY lN FoURbE WERE rN LENTE.
[ S E R M O N C L X V I I I . ]
P raeter iens j esus .—JOHN ix. [L ]
prs gospel tellib how be false Jewis pursueden C rist for a
sight. and ispe rsecuted by miracle . Joon seib bat j esns passznge saw a man blynde f romthe M o o o o o o c o o
bzs brrfie. And bis dzserplrs ax zden bem, M ars/tr , wbat ynnede
wbennes , E.
SE R M ON S.
isbis , or b is eld r is e’ fiat be sbnlde be born blynd. j esres an I
str ide, fiat n e zjbe r be fiis ne b isf r iendis g inneden fins , but fiat
Geddis wer kes be s bewid in bim. And so it semeb bat alle men
henpunish e d m oo st for bis cause , sum men for to turn to good,and sum m e n to make Obit drede, and sum men to shewe
Goddis rigt , an d his power upon men. Y mat wor ebe my
fadirs werkes fi at bafi sente me to fiis ende,fie wbilefiat it is dai
be sen t eomefi , w banne noon mai worebe. And bis is sob; for
grace of C rist , bat is ligt to just man ; and noon mai worche
medefulli longer ban he hab bis li3t. And bus se ib C rist afterward, As long as Y am in fi is world, I am of fie world.
Wbam C r ist badde seidfies wordis, be spit/e infie erfie, and made
dayof fie spittyng, and elamngyde‘f ly! on b is gym , and seide to b im,
Go and wa isbe fiee in fie water of Siloe, fiat i s to sei , sent bidir
weren men sent to babe hem and to swymmc in beir pleie .
perf ore be wentef orfi , and wa isbide, and com a3m range. And
so b i s neigbor is, and men fiat sawen bif or e, for be begeide in
comune place, seiden, [ s not fiis be fiat sat and begg ziie P Sam
M seiden fiat fiis i s be sum men seiden , Nay, but fiis is liib
b im ; but be seide , fiatY am be. And herfore be i seiden to him ,
How weren fiin i3en opened 2 He answ er ide, pat man fiat i s
clepid j esus made eley, and anrp'ntide ng
'n eien,and seide to me,
Go to fie water of Saloe, and waisbe fion fiee and Y wente,and
walkeb ide, and saw . And fierf or efiei seiden to b im, Wbere is be 2
And be seide, Y woot nere. Dei ledden bim fiat was blynd to fiePbar iseis. And it was Sabot, wbanne j esus made eley, and
openede b is eien. And eftsones ox iden fie E zr iseis bozo be bad de
seen. And be seide to bem, He put to me eleyon fie even,and Y
waisb ide, and Y see. And summe of fie P bar iseis sezden, pis man
is not q/ God,fiat bepzfi notfie Sabot. And ofier seide, How ma i
a gen/ rel man do fies signes 2 And fier was stof among bem.
And gflfiei seien tofiis blynde man, Wbat sei st fion of bim, fiat
bus openedefiin i3en 2 And be seide fiat be was a propbete. De
j ewis trainiden not cf b im,fiat be was fins blynd and saw ,tilfiat
fiei rbpiden b isf adir and modir ,fiat sawen his stat fro his b irbe .
Aand fiei ax iden bem and seiden pis i s gonr sons , wb icb 3c: seya
elemeJ . 2.
93
WYC L IF ’S
was bbmd bore ; and bow .seefi be now i pe elden is gffii s bbnde
answer iden to bem and mdemfl’e wrten welfiatfiis is m e sone,
and fiat be was bom bb'nd but bow be seefi now m wrk n nere,
spebe be gs insiyi pes fiingi r seiden /sis eldr is,for fiei dr eddefiej aniw f or fianne eonspcrrdenfie j aors fiat g/ onygrm te ' brill
to be Cr ist, be sbulde beput out a) : ebirebe. Her/or e bi s eldris
wibenfiatfizs man rs sinf ul. And fiis NM man m’
dn‘
f be h
Y see now. And fiei seiden to bim, Wbat dide be to fieu ‘ bow
openede befiin gren ? He answer ide to bem, Y bave seid ;on now ,
and ge berden ; wberto wolen 3e beeren a;en t Wber e y wolen
be bi s diseiplis t And fiei mrsiden bein, and serden, Be fiou bis
spabe to M oi sea t we wzb n not bimfii f, ef wbenne be is. pat
w iten not cy'
wbenne be ismnd be openede ngym . For we witm
fiat God berrfi not sinfi d men, bnt f ory be beriere cy'
00d, and
do bi s wrlle, bem be bm fi. Frofie W e af fie world it is
teeb iste’ as ) And fier eastiden bim on] . f erns berde fiat fier
badden cast brm out, and wbanne be badde founde bim, be sei&
to bim, .Bilevest fioa in Gaddis sane ? He answen'
de, and seide,
Sire, wbo is be fiat Y trowe in bim ) And j ems seiak to bim,
pou bast seen brh ,and it is be fiat spebrfi wrfi fiee. And be seide,
pis'
storie semeb Open, but it techib trewe men how be Fari
seis to daie bileven not in Cristis werkes, but denyan Goddis
lawe for ber bi-lawis, as bes Sabot. For mankynde was born
blynd, and sawe not be grace of God ; but Crist bi his man
hede liytnede it and made it to see.
’ So E ; A bnsfm.‘ So E z abon n.A .
WYCL IF ’S
dazfi ,and sbat sbezoe bim mor e werkes fianfies,fiat 3e ban wonder
of hem. And bis was don in Cristis deb and his resurreccioun
for bes weren more ban bes miraclis, algif bei shewen be same
mygt ; for ech werk of creature tellib be my3t of God . For as
fie f adir reisrfi up deed and greybenefi bem, so fie sane w benefiwbam be wale. For fie f adir j ngzfi no man but be gaf at
j ugement tofie sane, fiat alle men wor sbrpe fie sane, as fiei war
.sb zpen fie f adir . And here Crist spekib Of jugement al Of
anober kynde ban is jugement Of God wibinne ; sib jugementof bis manhede is sensible, and shal be seya
land endid at be
dai Of dome ; and b i bis jugement, as Crist seib here, be Fadir
jugib no man. Hefiat worsbzpzfi not fie sane, warsbrpzfi not fie
f adir fiat sente bim and so he worshipib not God, but brekibal bes ten beestis. And sib worshiping of Crist stondib in
holding Of be newe lawe , and suynge Of Crist in manere of liif,
how manyworshipib’not now God ! And bis worship Of be
Sone is more ban to worshipe a messanger, for bis Sone is be
same God, two kyndis and 00 persone .
Sofili, sofili, Y seie to gaze,fiat befiat ber zfi myword, and trow zfito b im fiat sente me, bafi liif w ifionten ende, and eamefi in to no
j ugement, butpasszfif ra defi into lyf And here heeryng is taken
for obeishing Of be soule , and jugement is taken here for teprovyng Of be world. Safili, sofili, Y seie to fiat W e eamefiand now it i s
,wbanne dede sbnlen beerefie vois a Gaddis sane, and
wbosa beer en it,fiei sbulen lyve. For as fief adir bafi liif in b im
silf; so be 3af fie sane ta bave liif in b im silf ; and 3a/'
b impower
to do j ugement,f or be is fins mannis sane. And nyte 3c woundir
fi is f or fie lyme eamefi ,in wbicb alle fiat ben in graves sbnlen
beere fie vois of Gaddi s sane. And fies men fiat ban do good,
sbulen go into r isyng of [ii] ; and fies men fiat bave doneyvele
sbnlen r ise to bej ugid in belle. pes wordis tellen more witt ban
we cannen blabere , or mai telle. But it is knowun bat ber ben
two manere Of dede men ,bodili and goostli. And at be dai
Of dome shal ryse alle dede men bodili and b i vertue of C ristis
word risen summe dede men goostli ; for bei turnen to good
liif, and holden be wordis of Crist.
seen. E.
WYCLI F.
SE R M ON S.
l?! Faw n GOSPEL m EOURbE WEEE m LENTE.
[ S E R M O N C L X X . ]
Erat gnidam langnens Lazarus—10311 xi. [1
pm gospel tellib how Crist quikenede Laz ar fro deeb to liif.And bis is be bridde deed bodi bat Crist quykenede in erbe .
De first was a gong wenche, bat was quykened wibinne be hous .
De tober was a gong man, bat was quykened at be gate. De
bridde was bis Laz ar, bat was quykened in be sepulcre. Joontellib how, La z arus lay siib in Betbanye, fiat was brofier to
M artba and M ar is. And fi is M ar ie was sbe fiat ang'
ntide fie
Lard wifi arnement1, and w ipte b isf eet w zfi ber beer , wbas br afier
La zar was sirb. And beff ar efiis L az arus sistr is sen/en toj esns,and seiden, Sire, 10, be fiat fian lavedist is siibe. And j esns ,ba rynge, seide to bem, pis sibenesse is not tofie defi , bntf or glor ieif God,fiat Gaddis sane be glor ified bi it. And certis j esns lovedeM artba , and M arie ber sistir , and L az ar . And wbanne j esusberde fiat Lazar was siib, fianne cer tis be a elte fiere taa da ies ,and removede not ferber benns, for he wolde bus quykene
Lazar. And fianne, af ter fies2, Cr ist seide ta b is di scipli s, Ga we
g en to fade. Hi s disaplis seyn to b im,M ai stir , now fie j ew es
mygten to stoanefiee, andfian goist agen fiidir P j esns answer ide,Bat fier not twdve banr is of fie day? Bif anyman walbe in fie
day, be bar tzfi not,f or be seefi fie of fiis world but gif anywatbe in fie nygt, be bartrfi ,f ar li; t is not in bim. Crist wolde
mane b i bes wordis , bat lengbe Of his liif is certeyn, for it habtwelve parties, as be dai hab twelve houris. And as man mut
dwelle from hour to hour, so Crist mut dwelle b i alle bes parties,for noon of bes mai asterten Crist, b i worching or bi fleyng.
And Crist is evermore in ligt, for his manheed is ful Of grace ;
and berfore he doib evere good, and hurtib neiber him ne Ober.Des fiingis setfi Cr ist, and a/ler fies be setfi ta b is desaplis,
bis, E. never , E. om. E.
WY C L I F ’S
L azar anref rend sleprfi ,but Ygo to wake bimf rom sleep. And
fie di sa’
plis saw to Cr ist, Sire, 3a be slepe be sbal be sadj i But
j esns seide q/ defi of b im, and fiei wenden fiat be badde spoken ofb is sleep. But fianne seide [ em to bem ag enly, L azar i s deed.
But I j oie f or 3014 ,fiat 3e bileve,f or I was notfiere but go we
to b im. I t is seid comunli bat absence of Crist here dide bree
goodis wibouten moo . First, bis myracle is more Open, and
shew ib how Crist is al cunnyng ; and declarib wel bis figure
what it bitokeneb spirituali. And Ybamas ,fiat is clepid Didimns ,seide ta dz
'
sezplis, bat weren his felowis, Ga we ebe, and die we w rfibim. Thomas spake bus, to shewe be love bat bei hadden to
bis Laz ar, and how bei tristiden in Cristis helpe , and tolden
litil b i bis lyf.
And fires j esns cam, andf ond bim bavynge bad f oure daier in
fie grave. And Bitbanye was bi j erusalem,as
'
it were fif tene
ferlongi s. And manyof fie j ew is camen to M ar tba and M ar ie,
to eomfarte bem (y‘
fier brofiir . And M ar tba , as sbe berde fia t
j esus cam, sbe eam a3en bim,and M ar ie sat at boom. And
M ar tba seide to j esns , Sire, 32'
f fian baddest ben bere, my brofiirbadde not be deed. But git now Ywoat,fiat wbatevere fian ax ist
of God, God sbal gyve fiee. j esns sezfi to b ir , pt brofiir sbal r ise
agen. blartba serfi to b im agen,I woot fiat be sbat r ise a3en,
in
r igmg agen in fie laste day. j esns seifi ta ber , I am r ig 'ng agen
and lie] ; be fiat bile-mp in me, gbe, if be sbal be deed
, sbal lyveand a b fiat lyvefi, and traw zfi in me, sbat not die w zfionten ende.
Martha, bilevest fion fi i s. Sbe sezfi to b im, 3be, Sire, Y bave
bilevedfiatfion ar t Cr ist, sane of qnyb God, and not ofmawmetis,
fiat camest intofiis world.
And wbanne M ar tba badde seid fies wordis, sbe wente out, andclepide M ar ie b ir si stir stilleli
, and seide to her, he ma istir i scome, and elepzfi fiee. And blar ie
, wbanne sbe berde fi is, r oos
soone, and com to bim. For j esus eam not git in to fie eastel, butbe was git in fiat place, fiat M artba ram to b im. Herf are fiej ew is fiat weren in fie bans w zfi M ar ie, and eanf artiden b ir
,
wbannefiei sawenfiatM ar ie roos in baste and wente ant,f olow idenber , and seiden,fiat sbegazfi tofie sefirelebref ar ta mepefiere. AndM ar is
, wbanne sbe badde seen wberej esus was , sgrnge b im/21 atb isf eet and sbe seid to bim
,Sire, 3afion baddest ben bere, my
WY CL IF’S
bardid, bat ne bei mai be loosid b i grace ; and bes ben bis
bridde man, bat stynkib foure dales in be sepulcre. And C rist
dide not bus for noun2power, reisinge bis
'
man from deeb toliif, but to teche us bat bes synneris b i hard ben turned to God.
And no word of bis storyhere”wantib sutil goostli witt. Crist
criede wib greet vois, to teche bat soulis in purgatorie , be bei
nevere so fer from him, comen anoon to his crye . Des bondisin whiche bis man cam forb, shewen be miracle of Crist, how
he movede bis bodi bat was deed to come forb bus al bounden .
And it b itokeneb also bat men bat ben unbounden of preestis ,
ben bifore quykened of God. And bus Crist bad his apostlis
loousen hem. For it is an open blasfeme bat preestis forgyven
bis synne in God, but gif God forgeve it first, and seie to preestis
bat bei shewen it. For alle be men heere in erbe, ben be i
nevere so grete lordis, maynot forgyve synne doon in man, but
gif bis man for3yve it first ; myche more men shulden not pre
sume to forgyve synne don agens God , but gif God for3yve itfirst
, and bei be trewe bedells to telle it. And bis blasfemye
bat is usid now shulde be knowe of be scribis, bat popis assoilen
men of synne and peyne , whanne it turneb men to avantage .
Sobli, but 3if God assoile first, ber assoilinge is feyned falseheed ,and bei blasfeme in God, as bei don ofte whanne bei shryven .
Dis fruyt among obere comeb of scrifte batmen have ordeyned .
bx SATURDAI GOSPEL m b] : rovspn warm in Lann a.
[ S E R M O N C L X X L ]
Ego stem lax mundi.—JOHN viii.
pm gospel tellib how Phariseis wolden prove bat Crist bostide
of himsilf, but ber witt was turned to folie , for bei faileden in
bileve. Joon tellib bow , j esus seide tofief olk of fiej ewz'
s , I am
lz’
3t of fie world wbofi at suefi me, wandnfi not in derbnesse, but
be sbal bavefie qf lx'
z'
j Z And here men taken treulybat ech
‘ So E z A has to.
’nowm, E.
’om. E.
‘ doae. E .
SE R M ON S.
man shulde sue Crist, for ech man shulde walh1°in~ li3t, and
eve rysich sueb C rist, for noon hab leeve of God‘
to walke inderknesse of synne. For ech man mut nedis go3onber to
hevenward or to belle. And here men seen be fendis'
fetiutel,
bet he hab taugte manymen. 3ifmen seyn , bei shulden notfdo
bus, for Crist dide and bad be contrarie , lo, bei seyu, where he is
now ; for he liikeneb him to Crist. And bus be fend wolde
stoppe ech weie bi which men shulden sue C rist. Ech man
mut be liik to Crist, gif bat he wole come to beyene, and so ech
man shulde sue him, or ferbere or nerbere1; for who is not wib
C rist, he is nedis agens him, and whoso sueb not Crist, he sueb
be fend to helle . And bus seien clerkes, bat bes men bat shulen
be saved , whanne bei synnen, bei suen not be fend to helle , but
stonden stille , or suen Crist to softe ; sib ech man bat shal be
saved mut do some good bat Crist hab ordeyned. And bus
manymen taken signe of ber werkes, bat Crist wole save hem.
And beff are seidenfie Fan'
sez’
s to Cr ist, Don ber z'
st w itnesse offir
’
u’
tf ; fi z’
witnesse is not sofi . [ em s answ er ide, and seide to bem,
And 31] Y bere w itnesse of mystlf ,my w itnesse is trewe f or Y
woot f rom wbennes Y cam, and wb z'
dz'
r Y go. Crist mut bere
w itnesse of himsilf, sib he mut witnesse al treube . And so ech
man b i his werkes berib witnesse of himsilf ; but boosting
stondib in fals witnesse, for pride bat man hab of himsilf and
so take hede to cause of witnesse , whi and what manere it is
don. But, for bes Jewis knowen not C ristis godhede , berfore
he seib bus to hem, Certzs 3e w iten notf ro wbenne Y cam, or
wbidtr Y go. 3cj ugen afi'er fieflez
'
sb , but Yj uge no man.
‘
And
here we moten undirstonden, how C rist takib jugement. For heseib bifore in Joon, bat God gaf al jugement to be Sone and
bus men seien comunlybat Crist takib here jugement for pre
sumptuous jugyng, as man jugib wibouten cause ; and bus Crist
ingib no man, neiber himsilf ne ober man. But Crist seib, gz'
f be
j ugzfi, bi rj ugement zlr trene,/b r be is not aloane, but be andfief adir
fiat sent bim. And infie lawe of Jewis is wr itun,fiat witnesse oftwo men is trewe, and more be w itnesse of bes two persones
and herfore seib Crist aftir, I amfiat bere w itnesse ty'
numb}and
fa rer or acere.Q ; oba '
fer or near,E.
WYCL IF ,S
me, be ber ifi w itnesse of me. Herforefiei seiden
to b im fii f adir 2 j esus answer ide, Nexfier ; e bnowen
me,ne mfi f adir ; 3if 3e bnewen me, per aventnr e 3e bnewen also
myxad m For it fallib b i grace of 1 God bat knowing of C ristis
mauhkede bringibm be know inge of be Godhede . Des wordi s
qqabe j esus infie tr esor ie, teebinge infie temple, but not to have of
him tresour and, no man tobe bim, f or git was not bis ame
ON MONEBAI m pr: amps wnxs m Laur a.
[ S E R M O N C L X X I I . ]
filiser untpr incipes saeerdotum.—JOHN vu . [32
Drs gospel tellib“of malis of be Jew is, and how Crist pro
phesiede of hem. Joon se ib, Depr ineis ofpreestis and Far iseis
senten servauntis to take j esus . Herf or e j esus seide to bem, 3ita litil gone Y am w zfi gou,
and Y go to bim fiat sente me. 3esbuten sebe me, and 3e sbulen not[ ynde and wbereY am3, 3e ma i
not come. Crist spekib in manytymes how 31 bat shal be mut
nedis be , and how nou3t may come but bat shal be . And
banne it is li3t to maynteyne bes wordis ; and so it is li3t to
defende, bat Crist is b i litil tyme , for he is b i ech part of bat
tyme as he is b i ech tyme And fie [ ew is seiden to bemsilf ,
Wbidir is befi is togo and we sbuten not[ yna'
e binu’ mber be be to
wende 5intofie seateryng of befienef olb, and to teeben bem P H’bat
word is fiis fiat be seide2 3e sbulen sebe me, and_ ; e sbulen not
not come. Des blynde j ewisknewen not how Crist is evere in blis wib his ,
Fadir, and how
bei mai not come to blis, for Crist hab ordeyned hem to peyne .
And bus be fredom of ber soule is bounden for to d o amys, but
not in bat bat it is free , but in bat bat God ordeyneb it, for to
profite to his Chirche . And so men knowen siche ober speches.
And infie laste da i,fiat is greet, (y’
fief eeste among j ew is, for be
So E ; om. A .’ wbidir l go, E .
E om . this clause .
5So E ; A has wending.
WYC L IF ’S
And git Cr isti s brefieren seiden to b im, fiat be sbnlde wende
fiennes out of Galile into j ade. For Cristis kyn lovede him litil,
sib he made hem not riche , ne greet among beir neigboris. But
more be preestis of be temple hatide C rist and his breberen.
Cristis breberen ben clepid here men bat weren Of his kyn, as
weren summe Of Galile, where bat Crist was maad man ; for
Luk tellib how Crist was conceyved in Naz areth, a toun of
Galile . Des breberen weren not Cristis apostlis, but Ober menOf his kyn. And berfore be i seiden to Crist, fiat be sbulde go
intoj ade,fiat b is disciplis seenfie werkes fiat be dozfi j br cer ti s
no man dotfi ongt in b iddis, and git be eastzfi to be in apert, for bis
were falshede ofmannis liif, in doing and in entent. Bif fiou dairt
fies fiingis, mabefiee open tofie world. For bis brefieren trow iden
not in b im. Der/ bre j esus seide to bem, lilytyme is not git comen ,
but gour e geme is even redy. It is seid of holymen, bat God
hab lymyted a litil tyme for to do a good dede, but yvel is don
in manytymes as men may err fro be mark in manyweies
beside it, but 0 weyledib to be pricke, as it is knowun comunli.
And, for Crist wiste bat bei weren yvel, and felowes to be
wickide j ewis, berfore seib Crist, ber tyme is redy, but his tyme
is not git comen . De world may not bave batid gou, but fie
world batifi me,f or Y bere w itnesse (y'
it,fiatfie werkes of it ben
yvele. And here mai we welw iten bat bes breberen weren not
apostlis ; for Crist seib in anober place bat be world hatib besapostlis, as be world hatib Crist. And here we mai take of C ri st,
bat men bat reproven synne Of be world geten hem envie Of it,
whanne ber wordis ben ougt trowed . Go ge up tofiis/eeste dai,but I sbal notgo tofi isfeste dai. Here men seien comunlybat
ber ben diverse wittis Of word of bis feeste dai. Sum tyme it
is taken for be firste dai of bis feste sum tyme for ech on of be
sevene daies Of bis feste ; and sum tyme for albe hool tyme of
bes sevene daies togidere. Crist cam not on be first day, but
on sum Ober aftis pryvyly. And bus undirstondib Crist bat he
shal not go to bis feeste day,for b is genre is not gitfillid ; as gif
he wolde se ie ,—gif he cam bidit in be firste dai Of bis feste, beJew is wolden kille him banne ; but algatis he muste lyve longer,and profite more to be Chirche, bifore bat bei slowen him.
Wbanne Cr ist badde seidfies wordis, be dwelle stille in Galile,
SE R AI O N S.
o ut wbanne bis brefieren weren went,fianne be steiede tofie feste
day,not apertly, but as in b id. And bis was be
1same wyke
And fiefew is song/en b im infief eeste day, and seiden, Wbere is bet
A and nyebe grutebing was (f bim in fief olk. For summe seiden
fiat be isgood ; and summe seiden, Nay,but be dissgmefi fiepaple.
Nefieles no man spab aper tli of bim,f or drede of fie j ewis. And
bis persecucioun of C rist failib not git in his memb ris, or in
treube of Cristis cause. For we han alle bes bree parties ; behyge preestis ben bishopis bat wolden not here of Goddis lawe ;
bes Fariseis ben religiouse , bat holden ber ordre betet e ban
C ristis bes men of be puple, bat holden here agens Crist, ben
sum seculeris bifid of hem, or disseyved wib feyned gabbingis.
ON WEDNESDAI IN preps WERE m LENTE.
[ S E R M O N C L X X I V . ]
Faeta sunt encaenia.—] OBN x. [am]
Drs gospel tellib furbere how bes j ew is pursueden Crist.
Dere were maadf eestis in j erusalem, bat joon clepide Eneennia ,
for banne be temple was renulid3in clobis and Ober omamentis,
and enoennia is as myche as newinge in oure speche . joon seib
bat it was wynter whanne bis feeste bifel bere ; for be temple
was bries halowid, as men seyu bat taken hede. First be temple
of Solomon, as be bridde book ofKyngis tellib, was hallow id in xmm viii. a.
Septembre. But be secounde was in Marche , whanne be temple
was rerid agen undir Z orobabel, as be book of Esdre tellib. Em vt to.
De bridde clensing Of be temple was in Machabees tyme , and
bis clensyng was comunli in December, and in wynter ; and so
of bis spekib joon here, as men witen b i his wordis. And j esus
walbide infie temple, infieparobe of Salomon, bat men seien was
a place where Salomon was wont to preie. Jesus cam,not for
devocioun bat he badde in bes fecstis, but for to teche men bat
m en, and how men mygten do bis medefully. Des [ ew iswen/en aboute bim, and seiden to b im,
How longe tubistfiou awgy
in be. E. woke. E. renewid, Q renulid . E. summe, E.
WYCL IF ’S
oure by? be Cr ist, telle as opynli. I t semeb bat bes Jewiswolden mene, bat bei b ileveden bat C rist shulde come, and w ib
bis bileve and Ober was ber soule fed goostli. And so C rist
tariede ber lyf here, for he wolde not seie opynli bat he was
Crist. j esus answer ide to bem, I spab to gou, and ge tr owen not
fie werkesfiat Y do in name (f myf adir ,fies beren w itnesse of me.But ebe ge trowen not, j br ge ben not of my sbeep. And bus C rist
wolde seie to hem, but covertli, as we shulde speke,3c ben out
of b ileve, and shulen be dampned for gour synne. For ech man
bat shal be saaf mote nedis b ileve in Crist, for ech man bat shal
be saaf mut nedis be of Cristis sheep. C rist disceyveb not bis
sbeep, and seib bat, fiei beeren bi s vois,and be bnow zfi bem,
and
fiei suen bim and be gyvefi bem Iii/ w zfionten ende andfiei sbal
nevereper isbe, and no man sbal raoisbe bem out of bis bond. Datfiat myf adir bafi gaven me, is more fianne alle ofier fi ingis , and
fierfore no man may ravisbe out of myf adir bond . Sib it is
more ban al bis world to be Goddis kyndelysone, for whoevere
is bus Goddis sone, he mut nedis b e be same God , it is a
knowun cause bat noon mai ravishe fro Crist sheep, but what
he hab shappid’to blis mut nedelyb e blessid . And bus seib
Crist suyngli, Y and myf adir ben aI oon ; for bei ben 00 God,
00 substance, and 00 kynde .
De j ew is token up stoonesf or to stoone Cr ist. j esus answer ide to
bem,litanygoode werkes bave Y sbew id to gou (f myf adir f or
wbicb werk of bem ge stoonen me in wille ? For 00 werk C rist
dide on his Fadir’
s behalfe, bat he reprovede synne Of be j ew is ,and telde how bei diden agens God . And
,for bis speche was
agen pryde and ber coveitise, berfore be i pursueden Crist, and
wolden algatis have him deed. De j ew is answer iden to Cr ist, q/
fii good werk we stoonenfiee not, but (y’
fii blasfi mye, andf or fiou ,
stfi fiou ar t a man, mabi stfiisitf God . Des wordis wolde C rist
graunten, sib he is of two kyndis, bobe Godhede and manhede .
But git he spak soib covertli. j esus answer ide to bem,I s it not
wr itten in gour lawe,fiat Y seid, 3e ben goddis P 3if God seide
fiat fiei weren goddis, to wbam Goddis word was maad , and fie
Scr iptare ma i not be undo, fiatfiefadir bafi balow id and sent into
80 Q and the Wyclifiitc vers ions
A and E read bim . perpeu m.
WYCL IF ’S
fiei seiden tofie servauntis, Wb i brougte ge bim not wib gou ? Deministr is answer iden agen, N evere man spake so as befi is spebrfi .
And banne fie P ba r iseis answer iden to bem,Wber fiat ge ben
dissgmed P wber ony of fie pr incis trowiden in bim,or onyof fie
P bar iseis P Butfi is paple fiat bnewe notfie lawe ben cur sid,for
ber errour in feib. But N icodeme seide to bem, fiat cam toj esusupon fie bygt, and be was oon of fie P bar iseis, Wber oure W e
j ugzfi a man, but337 it beerefi rst of b im, and bave knowe wbat be
dorfi z’ for word and dede accusen men, b i Goddis lawe and
mannis lawe. Dei answer iden,and seiden to bim, Wber fiou art
of Galile P Sebe fiou w ise scr iptures , and se, fiat propbete r iszfinot (yGalile. And fiei weren turned agen, ecb on to b i s ozone bous .
Des Jewis worshipen ber lawe more ban Anticrist doib now , but
bei erriden in be lettre, as Urydide, bat bare his deb in berynge
OfDavibis lettre to Joab , duk of his bateile . I t semeb bat bes
j ewis wolden meene, bat no prophete cam Of Galile, for holi
writt, bat shulde make mynde of be comyng Of Crist, seib bat heshulde come of jude, Of be kinrede Of Davib. And so, as besfoolis argueden, he was not born in Galile. For bei knewen
not be myddil birbe bat Crist was boren wibinne his modir.
ON PE FRIDAY m n FYFbE WExE m LENTE.
[ S E R M O N C L X X V I . ]
Collegerunt P ontifices.—JOHN xi.
Drs gospel tellib how be Jewis conseiliden to Cri stis deb.
Joon seib bat, Bisbopis and P bar iseisgeder iden conseil agen j esus .
And b i bis we see bat be moste ground, and pursueris Of Jesusand his lawe, weren princes and Pharise is. For be princes of
prestis, bat weren be bishopis, and be Phariseis, bat weren
religious in Cristis tyme, pursueden Crist to be deeb, as autours
of his mansleyng. Myche erride Pilat, and Ober gentile folk ;but not SO myche as diden be bishopis and Phariseis. For
of, Q ; E lgrees with A.
SE R bI ON S.
wordis and parahlis of Crist weren agens synfulmen, but not so
n yebe agens Ober, as agens bes two folk. And berfore, for
coveitise, bei conspiriden more agens C rist.
Des men seiden among hemsilf, Wbat sbulen we do? f or fiis
m dozfi many s ignes ? 337 we leeven bem fius , alle men sbulen
trowe in bim, and R omains sbulen come, and take m y oureplace
and oure j blb. Whanne bat preestis weren princis, and kyngisweren put adoun, be Romayns bougten bat knygthode was dis
paragid and bus bei senten Heroude and Pilate into Jude , forpreestis and Phariseis shenten leding Of be lond. And herfore
weren Heroude and Pilat sufi'
rid to comen ’ in. And bei
dredden hem of Crist, gif his wordis wenten forb, bat Romaynsshulden come
,and fordo preestis and Phariseis , for in hem two
stood myche be lordship Of Jewis. As gif b ishOpis and abbotis
spaken to daytogidere, Hide we Goddis lawe, lest bes seculer
lordis come, and take oure lordshipes, and fordo oure statis.
But oon of bem,fiat bigte Caifas , and was bisbopfiat geer , seide
to beta ,3c cunnen noo good, ne casten ongt, fiat it spedrfi to gou fiat
0 man dief or fie puple, and al fiefllb per isbe not. And fi is be
seide not of b ims ilj ; but stfi be was bisbop of fiat geer , be pro
pbeciede, and tolde fiatj esus was to die f or mankynde and not
on lyf or befiene men, but togadere Gaddis sones in oone. I t semebhere bat Caiphas badde bis undirstonding, bat it spedde to slee
Crist, lest beir lordship were lost ; bat Romayns ,'
bat weren
hebene men, token not fro preestis and Phariseis al be lordship
bat bei hadden, and so bes two manere Of folk shulden perishe
for faute of riches. But it semeb bat bis Icon, and men bat
taken bis as prophecie, undirstonden bes wordis to Obir undis
stonding, bat it spedib bat Crist die for mankynde, lest al be
peple perishe in peyne Of helle. And bis is a good witt, pro
phesied of Caiphas ; and so it fallib bat an yvelman, to obit witt
ban he meeneb, blabere a good word and a soib, for be profit Of
Cristis Chirche. And here men taken bat a man is a prophete,algif he undirstonde not his wordis.
And sof rofiat daie fiej ew isfiougten to sle Cr i st. But j esus
wente not apertli now amongfie j ew is , as be dide bifore; but wente
So E ; dispargid , A . scbenten be la dyng, E. 50 E.
mm A
WYCL IF’S
out into a contre biside desert, into a citeefiat is clepid Ef rem,and
fiere be dwelte w zfi b is disciplis, to gyve hem ensaumple aftir,for
to flee wiseli Whanne o persone is pursued. And here men han
nede to witen of God whanne bei shulden do bus . For b i bis
gospel mai men take, bat it is leveful to do bus, gif bat circum
stancis fallen b i which God movebmen to do bus.
DE SATURDAI GOSPEL rN FYFbE WERE tu LENTE.
[ S E R M O N C L X X V I I . ]
Amen,amen
,dico vobis.—JOHN vi.
D18 gospel tellib hOW bat Crist spekib Of two maner of etingis ,goostli and fleishli ; and bobe bes two ben nedeful, but speciali
be goostli, for it shal laste evere in hevene. Firste seib Crist tohis disciplis, and to be puple Of Jewis, SofiIi, Sofili, Y seie to gou,
but gif ge eetenfiefleisb of mannis sone, and drynke b is blood , ge
sbulen not bave liif dwd ling in gou. Hefiat elib myflei sb , and
dryns b my blood, be bafi liy'
w zfiouten ende, for he mut algatis be
blessid. And berfore seib C rist here , fiat bim fiat elib and
drynbib fius, be sbal reise up in fie laste dai, to come to blis
among his sheep. lltyfleisb is ver ili mete,and my blood is
ver r ili drynbe. Hefiat etzfi myfleisbe, and dryns b my blood, bedzoellzfi in me, andY in b im. As myf adir lyvynge sent me, and
Ylyvef or myf adir , so be fiat etzfi me, be sbal lyve/or me. Disis fie breed fiat cam dounf rom bevene, not as gouref adirs eeten
aungels mete, and weren deed befiat elibfiis breed sbal lyve w zfiouten ende. Des fiingis seid Cr ist in fie synagoge, tecbing in be
toun (yCapbarnaum. But many (yb is disciplis beerynge seide,
Dis word is bard ; wbo may beere it and fille it ? But j esus ,bnow inge bi bimsilf fiat bis disciplis wolden grutcbe berj b re, be
seide to bem, Dis fiing sclaundr tfi gou 2 Herf ore gif gee seen
mannis sone stigynge up wbere be was bifore2 I t is spir itfiat
gyvefi lyf ; fleisb belptfi nofiing here ; fie wordis fiat Y bave spokento gou ben spir it and 1i
The words of
WY C L IF ’S
speken here, but gif bis mete be defied. And Crist lickenebmen to him ; and so no man etib bus Crist, but gif he be saved
in tyme. And bus bes wordis of Crist ben soib, to men bat
undirstonden hem wel.
And here ben manymen marred of be sacrament of be auter,
and referren alle bes wordis to bis holi sacrament. But nebeles
men witen wel, bat bes wordis weren Spoken of Crist longe
b ifore bat bis sacrament was ma d of Crist or onyman ; for be
sacrament was m ad first upon Shire Dursday, and longe bifore
bat tyme weren bos wordis spoken Of Crist. Nebeles manyOf
bes wordis mai be wel undirstonden Of bis sacrid oost, who bat
knowib hem soundely. And so we shulen undirstonde, first,
bat sum bing is Goddis bodi, and nougt ellis in his kynde , as be
fieish bat Crist bare here and is now in hevene glorified , as
seintis shulen be. And of bis fleish and bis blood, in his kynde ,spekib be gospel, and of be goostli eetyng bat men moten eten
bis. De breed Of be sacrid oost is verrybreed in his kynde , and
is eten bodili ; but it is Goddis bOdi in figure. And it is be
same bodi bat is Goddis bodi in his kynde. And not but gif bis
be eten goostli, in eetyng of be sacrid oost, ellis men taken not
worbili be sacrament more ban a beest. And, for bis goostli
eetyng, manyOf be wordis here ben referrid goostli to etyng Of
be sacrid oost but bis oost is eten bodili and goostli of sum
men, but Cristis bodi in his kynde is not eten bodili. And SO
moten men wel be knowun 1, and Speke wiselyin bis sentence .
And sum men trowen, bat Joon spak no more of bis sacrid oost,
for he spak here bes wordis, bat mygten wel be seid Of it. But
ever wite we, bat bis oost is verri breed in his kynde, and in
figure Goddis bodi, bi vertue of Cristis wordis ; but bus it is not
of Cristis fieish and his blood in his kynde. And it is nede to
wite, how breed and wyn ben Cristis membris. And, for C rist
wiste wel here bat bis witt is unknowun to many, berfore bis
gospeltellib hOW C rist seib aftirward, Butfier ben sum (ygou fiattrowen not, to bes wordis. For j esus w iste f ro fie big 'nry
’
ng
wb icbe men weren not trowinge, and wbo was to traye bim. But
bes wordis he spake mystili for manycansis. As Austeyn seib,
knowe Q ; moten men knowe, E. And so it nedib. E.
WYCL IF.
SE R M ON S.
gif men traveilen treuly in love of God, and studie bes wordis,
be i shulen knowen bis witt of hem. And bis is mater of greet
merit, and trews men han no doute bat ne Crist sbah bus for be
beste .
And Crist seide to his disciplis , Herf ore Y seide to gou ,fiat no
man mai come to me, but gif it be gooun to bim (ymyf adir . And
gif bou seie bat no man mai undirstonden Cristis wordis, but h
gif God gyve him witt, as no man mai ellis be saaf‘, bou seist
soib for bobe parties , as ech man mut nedelybileve . And gif
bon seist, over bis, bat it is in’no mannis power to undirstonde
wel holi writt, ne to be saved for his dedis here , bou failist
opynli ; for do a man bat in him is, and God is redi to his
dodis. But soib it is, bat alle sich dedis tellen in maner Goddis
grace, bat is above 8 mannis power, and bei tellen eke mannis
werk. And not, for a man hab power to make bus Goddis
grace , but for he hath power to worche berbi, berfore he hab
power to disserve blis. And for hardnesse Of bes wordis, litanyOf di sciplis wenten abak
,and wenten no longer w zfi b im,
for bes
wordis astonyeden hem . Butj esus seid to bis twelve, Wbere ge
walen alsogo m g!2 And Symount P etr e answ er ide to bim, Sire,
to wbam sbulen we go2 fiou bast wordis cf lizf w ibouten cende
and we ban bileved and knowun, fiat fiou art Cr ist, fie sone ofGod lyvyng. j esus answer ide to b im, Wbere Y bave not cbosen
gou twelve, and oon (y'
gou is a dead ) Andfiis be seide of j uda s
Sear iotb ,f br befiis was to tr ayCr ist,fie wbile be was oon of fie
twelve. And sib he was ordeyned to helle , he wente never wibC rist as his membre, algif he were for a tyme in maner Of grace,
and dide myche good. And bus ech man bat shal be dampned
is a devel, as was Judas ; but noon shulen clepe his brober
devel, but he wiste bat he shulde be dampned, and God bad
him clepe him so, for be profit Of holyChirche .
SO E ; eaf , A. SO E ; om. A . SO E ; aboute, A .
be diea'
plie, E.
SM OKE. VOL. I !
WYCL IF ’S
pE MONEDAI GOSPEL IN pE LASTE WEEE IN L ENTE.
[ S E R M O N CLXXV I I I .)
Am sex on: P ascbe.—JOHN x11.
D18 gospel tellibwhat Crist dide be sixte daie before he diede.
Joon seib bat, Eyare six e da ies of fie P asb , bat Crist was deed ,
j esus com toBetbanye, wber e L azar was deed, wbomj esus rei side.
And fiere fiei maden bim a soper , and M artba servede bem,and
L az ar was oon of bem fiat eeten w zfi Cr ist. M ar ie Mawdeleyn
took a pound of trewe g mement and presbous , and angfntide j esus
f eet, and sbe w ipte w ifi ber beer b isf eet and fie bous was fillid
of smel of fie oynement. And so oon of Cr isti s disciplis seide,
f ua'
d s , Scar iotbis sone , fiat was f or to troye Cr ist, Wb i i s fi is
gmement not sold f or fire bundr id pens , and gow n to pore men 2
But be seide fi is, not f or be rougte of neay men,but f or be was
a fieef , and, bavyng pursis, bar fio fiingis fiat weren sent. And
so ech man batyvil dispendibGoddis good is a bef. And Judaswas smytun wib coveitise, sibhe badde no nede bi his maistir , for
Crist found him evere ynowg, and taugte him to forsake be
world ; and git coveitise Of moneymovede him to sille C rist.
And wib bis synne ben preestis smytun, bObe more and lesse,
more ban was Judas. Her/ore seide j esus , to excuse M arie ,
Saj'
re ge b ir fiat sbe bepe it to fie day cy'
my biriyng . And
sum seyen bat Marie dide. She kepte O preshous box to
anoynte Crist whanne he was deed , whanne Ober wymmen
bougten hem newe. And bis savore in be hous b itokeneb fame
Of Cristis deeb, bat ech man shulde smelle, and benke devoutliOn Crist. And Crist seib bat, fiei sbulen ever e bave pore men
wib bem,but fiei sbulen not evere bave bim. And so bis oyle
is wel dispensid, for betir, and in beter tyme , ban gif beggeris
hadden badde it. And bes apostlis wantiden nevere beggeris
for to take ber almes, for bis is hard to do wel, and goostli
almes is beter, and Crist taugte his apostlis to chese bis beter,and leve be wers . And bis ypocrisie is in preestis, bat colouren
ber coveitise bi almes . And so mycbe paple q/ fie j ew is knewen
WY C L I F’
S
And bus Crist preieb after for Goddis worship, and profit Of
be Chirche. Fadir , he seib, clar zfie fi i name. And a vois cam
f ro beven, and seide, Bofie Y bave clar ified, and Y sbal clar zfie ef te.
And fiepaplefiat stood and berde, seide fiere was a fiundir maad
ofier seidenfiat an angel spab to b im. j esns answer ide, and seide,
Not f or me cam fi is vois, butf or gou. Now is j ugement (yfieworld now fie pr ince of fie world sbal be cast out. And Y
,
gy' Y be byedf rofie erfie, sbal drawe allefi ingis to mysil/ Here
Crist spekib greet prophecie , how bis world shal be jugid, and
how be fend shalgo to helle , for merit bat Crist doib. And so
mater Of bre jugementis bat Crist tellib after was goven banne .
And dilatinge Of his Chirche b i folk Of be citee, and uplondishe
men, and hebene men also, figuriden clobis, palmes, and song,
b i which Crist was worshipid in comyng to Jerusalem. And
so ech word of bis storie figurib myche Witt ; and, whoso wiste
be habitude , O word bat comeb b ifore bringib in anober word ,to God bat knowib good resoun. SO bat O dede bat Crist dide
nedib bat snober mut sue, and ellis were not bis word, ergo , SO
ofte sett in bis storye. And fiis word, as Joon seib, seide Cr i stto signefie wbat defi be was to die, and hOW bis deb shulde be
taken. Depaple answ er ide to Cr ist, We ban berd of fie law efia t
Cr i st dzvellzfi w zfiouten ende, and bow seist fiou, fiat mannis sone
mut be byed bi sich deeb ? And wbo is be fi is mannis sonc e’
And fianne j esus seide to bem, 3it a litil ligt is in gou . Wolbe ge,
fie wbile ge ban ligt, fiat derbnesse atabe gou not ; and be fia t
wandr zfi in derbnesse woot not wbidir be goifi . De wbile ge banligt, bileve ge in ligt,fiat ge be cb ildren cy
’
ligt. Des fiingis spabe
j esus , and wente awgy, and bidde b imf rom bem. Studie bou be
dede Of Crist, and knitt OO witt wib snober.
Foa n or bE PASSIOUN ON a rsmu rN sum WEEE.
As ber ben foure gospelleris, so be Chirche redib foure
passiouns, Matheu, Mark, Luk, and Joon, b i ordre bat besseintis writun. But it is ynowg to tell of Joon,
for he wroot
last, and ynowg us to cunne.
SE R JlI O N S.
ALSO OF WEDNESDAI .
Lon tellib on bis dayhow Crist diede for mankynde . And
ecb of bes foure evangelistes se ib sum bing bat anober leeveb,but noon mai be contrarie to Ober, and God mai not denye
himsilf. But mystakyng of Cristis witt marrib sum men in bis
mater. And so mai men take a word Of bis passioun, what bat
hem likib, and touche a point Of Cristis passioun answeryngto bes bree daiss 3.
n GOSPEL ON SHERE DURSDAY IN bE LASTE WERE IN LENTE.
[ S E R M O N CLXX I X . ]
Ante diemf estum —JOHN Eviii. [ I .]
Di s gospel tellib how C rist taugte his disciplis to be meke , Christ washesand how be more Of hem shulde serve his b reberen , sib C rist
mi m ics
dide bus, oure alber maistir. For it was knowun bi C ristis liif,
how he was be moste pore man bat mygte be. For poverte in
be staat of Crist is token Of perfeccioun ; but C rist toke no per
feccioun , but gif he toke it sovereynli, and after be stat of
innocence. Crist badde noo bing worldli ; and so take bou
good hede to Crist, and bou shalt fynde in open resoun, bat
no man mygte be porer ban was C rist for his Chirche ; for
he mygte have no more wanting, ne more wille , to take bis
staat. And SO Crist passide al ober in takynge of his poverte ,and so he was mekerst man, and moost servisable of ober . l
Joon tellib how Crist ordeynede. B if ore fie Satirdayfiat was
P arkDay, and so upon be Dursdaybat was before Good Friday,j esus, w itinge fiat b is yme was comen, topasse oute of fii s world
So E ; A adds M after forums, probablyfor J‘udaeorum ; the word in
the Vulgate is Pasebae.
These short notices for the in the two MSS. at the British
Tuesday and Wednesday before Museum , G and I also in Q.
Easter are omitted in E, but occur
Application.
WY C L I F’
S
tofief adir , wbanne be badde loved b is disciplis fiat weren in fie
world, be lovede bem tofie cende. And wbannefie soper was doon,
wbanne fie f end badde sent in to j udas ber te, fiat is, in j udasl
Scar iotb is sone , sbulde bitray Cr ist, for money, Cr ist, w iting
fief adir gaf allefiing in to bis bondis, and fiat be camf ro God,and gozfi to God, r i szfif ro fie soper , and puttzfi aw ey bi s clofi i s,and wbanne be badde take a sbete
,be girdide b im. Af lir beputte
water in to a basyn, and bigan to waisbe fie f eet of b is disciplis,and to wipe bem w tfi fie lynnen clozfi w zfi tbc wb icb be was g ird.
And so be cam to Symount P etir , and P etre seide to bim, Sir e,
wa isbist fiou to me f eet 2 j esus answer ide, and seide to bim,
Wbatfiingis Y dofiou bnow ist not now ,but aftirward fiou sbalt
w ite. P etre seide to Cr ist, Dou sbalt nevere waisbe myf eet.
j esus answ er ide to b im,3g Y sbal not waisbe fiee,fiou sbalt not
bave par t wib me. Symount P etir seide to b im, Sire, not oonli
myf eet, but bofie my bondis and my beed. j esus seide to P etre
banne , Hefiat is waisb id, bafi noo nede but to waisbe b isf eet, butis al elene and ge ben elene
,but not alle. For Cr ist w iste wbo
was be fiat sbulde tray bim,andfierfore be seide, 3e ben not alle
elene. And fius wbanne be badde waisbidfierflet,be toob bi s clofiis ,
and wbanne be was sett agen, be seid to bem, 3c w iten wbat Y bavedo to gou. 3c clepen me ma istir and lord
,and ge seien wel, f or
certis Y am. Derf oreyf Y bave waisbid gour f eet,fiat am lord
and maistir,and ge sbulen wai sbe oon anofier isf eet. For Y ba ve
gooun gou ensaumple,fiat as Y bave do to gou, so and ge sbulen do
Here mai we lerne what a prelat shulde do to his sugettis ,
for he shulde be moost meke and moost”servisable to hem .
For most meke servise and love were to waishe a mannis feet,
and after to drye hem, as Crist dide to his apostlis, and bat in
form Of a servaunt doinge wib wille , as Crist shewide . And sibCrist chargide not ceremonyes, wib bodili waishinge of feet, butfor ensaumme of goostli waishing Of mena is wille , bat ofte is
fuylid, we shulden benke how gretter men shulden gyve en
saumple to clense be wille Of lower men bat ben binebe hem .
And bis lore failib to myche bis day, for men mai now take
‘bae bus j udas, E.
‘ SO E and
Q ; A has elenese.
WY C L I F’
S
bem, Wbom sebe ge 2 And fiei seiden, j esus ty'
Nazaretb . j esus
answer ide to bem,Y bave seid to gore fiat Y am fierfi re
, gif ge
seben me, letefies apostlis go m y tof ulfille fie word fiat C r ist
seide,fiat wbomfiou bast gooun me, Y loste not any of bem,
neiber
togidere, ne atwynne . And fianne Symount P etir badde a sw erd,
and drew it, and smoot a servaunt cy'
fie bisbop, and bitt awey bis
r igt eere. And fiis servaunt b igt M alcus . Herf oref esus seide to
P etir , P utte fii swerd in fie scabard sbat Y not drynb fiat
passiounfiat myf adir bafi govan me 2
And here mai Cristene men knowe, bat Crist lovede not for
to figte, but gif he dide SO bi his Godhede. He mygte wel, as
Lord of alle, for he made bobe bOdi and soule , and knyttyngOf hem two togidere, and git he ne mygte not figte ne slee , but
whanne he wiste bat it was just. And sib alle bes failen to
men, how shulden bei figte unbeden Of God ? And gif C rist
b i his manheed wolde figte , bere was noon sich a conquerrour ,
ne figter in so good a maner for he mygte banne sle alle
bateilis, wibouten hurting or harmynglof him ; and alle manere
Of assailing wepene he mygte have turned in to men hemsilf.
And SO in spensis, and victorie, and Sleyng of men bat weren
worbi, Crist mygte have passid alle conquerours, gif he wolde
have used bis crafte ; but C rist wolde not ensaumple it, but
movede ayto charite . And bes men bat figten bus, and moven
men for to figte , be i doon as bei silf weren goddis, and speken
as blasfem'
es, and so bei ben opene heretikes, and taken amys
Goddis wordis, as bidding of Crist to bie swerdis, and blamyngof Petre for he fangt. And beter cause of mannis figting can no
man feyne to day; for as Crist mote nedis b i Shile be sleyn ,
so alle bingis muten nedis be, and turne to good Of Cristis
Chirche , bi ordenance Of be Trinite. And so bes blynde
heretikes, bat seien bat Petir shulde not figte here, but preestis
shulden figte where bei wolen juge , wanten witt in bis speche .
For b i bis3resoun ech man bat turmentide Crist shulde do so
for he moste nedis do bus, and Crist muste bus bie mankynde .
But excusyng Of bes heretykes saveb not bes Jewis bifore God ,sib nede of comyng of bing stondib bobe wib good and yvel,
‘ SO E ; A has of barm.
SE R bI O N S.
and bus bes foolis moten loke ferbere , to knowe a just dede, andso unjustDe oost of Romaynes, andfie tr ibune, and mynystr is of fie j ew is , 6m
Icah n j esus and bounden bim and ledden b im fi rst to bisbopAnna ,f or be was coqyn of Caipbas, fiat was bisbop of fiat geer .
De bishopriches weren bougt and soold , for coveitise Of preestis
and Romaynes ; and ber termes weren Shortere , to make ber
wynnyng bickere. And Ca ipbas was be fiat gaf a counseil to
few is, fiat it spedzfi fiat 00 man die f or fie puple. And SymountPetre suede j esus , and anofier di sciple, bat was Joon ; and fiat
d imple was h um an to fie bisbop, and entr ide w zfi j esus in to fie
out balle of fie bisbop. And P etre stood w zfiouten atfie dore, and
beff are [ oon wente oute, and seide tofie wommanfiat keptefie dore,and brougt in P etre. And fiis band ma id
e
seide to P etre, Wber
fiou be cf discipli s of fiis man 2 P etre seide, Y am noon. Men
seien bat she axide not Joon bus, for Joon was knowun in batbous . And howevere men speken here , God wolde bat it were
bus ; and God mai ligtli move a man , to take oon and leve
anober. And servantis and nymistr is stoden at fie coolis, and
warmyden bem,for it was coold and P etre stood w zfi bem,and
warmyde bim.
And fianne fie bisbop ox ide j esus cy'
bis disciplis , and (f bis
lore. j esus answer ide to b im,Y bave spoken opynli to fie world,
and taugt evere infie synagoge and temple, wbidir alle j ew is camen
tagidir , and in bid Y spak nougt. Wbat ax ist fiou me 2 Ax e
bemfiat berden, wba t Y bave spoken to bem lo, fiei w iten wbat
fi ingi s Y seide. And here mai we lerne myche . First, how
preestis shulden preche opynli,—for bus dide C rist our albermaistir, and spak nobing in hidlis 3, b i shrift of rownyng to
men. We mai lerne, over bis, to fede not uncovenable axingis ,
for it was not tyme now to axe bus Crist Of his lore, for be folk
was unable to heere his wordis to ber profit, and be b ishop
wolde not trowe Crist, as he wolde not‘trowe Ober bat herden.
And bus Crist taugte bis b ishop, bysharpnessc Of Cristis swerd,
bat he shulde not axe uncovenablyquestiouns out of be tyme .
And wbanne Cr ist badde seid fies wordis, oon (yfie ministr is fiat
and an unj ust, E.3a disciple, E. biddh
'
s, E. SO E ; om. A .
WY C L I F ’S
was ryg, gaf a bufi t to j esus, and sezde, Answen Ist fioufius tofie
bisbop ? Algif bis stroke moste nedis be, git it was not ful‘
medeful, for he was in be same synne wib be bishop in beswordis. For wherto shulde he axe Crist a bing bat men wisten
wel aboute ? And so he synnede in veyn wordis , w ib be strook
bat he gaf Jesus. j esus answ er ide to fiis mini str e, 337 Y bave
spobenyvel, bere gou w itnesse of fieyvel, and grf Y bave spoben wel,wbi smytistfiou me 2 Sib bat Crist knewe b ifore, bat he shulde
be smyten for bes wordis, and git he spak hem bus upon resoun,
lerne we bis hardynesse Of Crist.And Anna: sente Cr ist bounden to fie bi sbop Caipbas . Bobe
bes two weren b ishopis in bis geer bat Crist diede inne. But
muse we not whebir was first bishop, or hadde be Ofi ce for bistyms ; but it semib bat Annas ; and Caiphas was be elder man.
And Symount P etir stood stille, and warmede bim in al bistyms . And fie ser vaunti s seiden to P etir
, FVber fiou be of bis
disa'
plis 2 P etir denyede, and seide, Y am not. Gen 4 fie bisbopis
servauntis seide to P etre, bis cosyn, wbos eere P etre smoot of; SawYfiee not in fie gerd w zfi bim 2 And P etre denyede agen, and
onaon fie cob crewe. Wite we wel bat Petre synnede ful grevouseli in bis tyme, sib he falseli denyede his maistir and
cowardli to bes servauntis ; and git he muste nedis do so, or
ellis Crist badde gabb id bifore. But God forbede bat we trowen
bat Crist mygte gabbe, or bat Petre synnede’not ; but formere
synne bat Petre dide , as was his presumptuous pryde, nedide
Petre synne but Crist mekide him b i bis synne. But here
it semeb bat be apostlis varien in bes bree denyyngis of Petre .
For Mathew seib, bat bifore be cok crowe, Petre shal denye
him bries. Mark seib, bifore be cok crowe twies, Petre is to
denye Crist bries. Luk seib, be cok shal not crowe to day, til
Petre bries denye for to knowe Crist. Here men seien comunli
bat cokkis crowyng is taken on two maneris ; first, for alle
be voices togidere bat be cok mahib first, and aftirward for ech
vois bi him silf, bat be cok sowneb at oonys. And so be cok
syngib comunlyfirst fyve songis or sixe togidere, and alle be s
maken oo cokkis crowyng, as alle bes ben O vois ; and sum
‘ Om. E.‘to sym bus, E.
WYC L IF ’S
answeride ban to Pilat, M rowme is not of fiis world ; 357 anywere of fiis world, certis mymynistris wolden str ivefor m,
fiat Y slud de not be taken to j ew is but now my rewme is not
here. Bi bis word we shulden wite, bat Crist grauntide bat hewas a king, for ellis he badde spoken in veyn bes wordis to Pilat ;but he mente bat he was king of aungels and alle good men ;
and alle bes weren ful fer fro be men bat weren here. And
C rist b i chaumbring of bes wordis taugte men to flee boost.
And so Crist denyede here bat he was seculer kyng of Jewis ;and so Cristis clerkes shalden shame to be sich lordis b i title
of Crist and bis shulden be pope knowe, and fie blasfemyof
his maistir. And so P ilat seide to Cr ist, Hefforefiou ar t a lyng 2
j esus answer ide, pou seiest fiat Y am a 13mg as who seib, ofmywordis it sueb bat Y am a kyng, for Y am kyng of hevene
and erbe , bymanytitlis of myrigt. And here Crist chaumbride
his wordis and taugte men to flee boost ; but be hebene jugeseide soib, and telde how hebene men shulden graunte bis
aftir. And bus seib C rist, pryvyli, Y am born infiis entent,and
Y cam f or fits into fiis world, j or to bere w itnesse to tr eufie.
And so Crist grauntide in general wordis bat he was kyng over
a] bis world. E el: man fiat is y’
treufie, been} my vois for sum
ryme. And bis seide Crist to teche Pilat to knowe be treube in
bis mater. P ilot seide to Cr ist, Wbat is treufie 2 And algif
Pilat abood not answere , git C rist, shewinge himsilf, tolde to
Pilat what is treube, sib Crist in his persone is treube , as he
witnessib bifore .
And wban P ilat badde seide fiis fiing ,be wente out agen tofie
j ewis, and seide to bem,[ fynde no cause in j esus , to dampne
him to deeb. But it is a castame to 3014, fiat Y leeve oon in
P ask wole ge herforefiat Y leeve to gou fie byng (y'
j ew is , and
dampne him not ? be Jewis calengiden a fredom to have
a man govun to hem,for solempnite of be feeste, bat shulde
ellis be doon to be deb. Efle fiei cr ieden alle,and seiden , 3yz 'e
not bim fiis , but Barabas . Barabas was an hardi fiecf , fiatf or
manslaugter was put in pr isoun. And fianne take P ilotj esus and
seourgide ln'
m, b ifore be Jewis, so bat ber yvel wille were fillid in
‘ levc gou onc.E.
SE R AI ON S.
be betyng of Jesus. And knygtisfl, foldinge a erowne of fiorn ,
M'
den upon Cr i ms heed, and elofiiden him in a clozfi offiurpur ,
bat his blood shulde be lesse be seen. Andfiei camen to b im,
and seiden, Hall fiou Kyng q/ j ewis andfiei gavun bim buj'
atis,
after al, for to plese be Jewis for bei weren wel hirid of hem ,
and be i wisten to plese hem bus. And bus be Jewis werenmore to blame ban was Pilat, or bes knygtis. P ilat wente out
agen, and safi to Item, L o, Y br inge b im f b rfi to gou,fiat ge w ite
fiat Yfynde no cause in him. And so j esns wente out, and ba r
a crown: (y'
fiornes , and elozfi q/ purpur . And P ilat sezfi to ban,
Lo fie man. But whanne bisbopis and ny/nystr is badden seen
Crest, fiei er ieden, and seiden, P ie-
eke him on fie crosse, piecbe
bias! on fie crosse. pis was be mercy be Jewis hadden on bis
meke man for his treube . P ilot seide to Item,Tak ge lzim gou
self, and do ge bim on fie cross for Yfynde no cause in lzim,
to dampne him to sich deb. pe j ew is answer iden to P ilat, mban a law , and af ter fiat lawe be is worfii to (lie,j br lze made
bin! Gaddis sone.
And wbanne P ilaf badde berd fiis word, he dredde more, and
wente agen into fiat balle, and seide to j esas , Of wirenns art fion P
But j esns gaf bim noon answere. per/“
ore P ilat seide to bim,
Sfieb'
stfion not tome P waastfiou not fiat Y have power topie-
eke it
on fie erosse, and to leeve fiee 2 j esus answer ide, poa slmldist
have noo power agen me, but gy'
it were govun fiee f rom above.
But neiber God ne emperour gaf him power to dampne bus
C rist, and so he hadde not from above power to do bus C rist
to deb. And here men taken wiseli, gif bei han power of erbeli
lordis ; nebeles al bis power mut be reulid b i Goddis lawe .
perfore lie fiat trayede me tofiee Izafi more g'
nne, ban bou hast.
And here manymen traveilen in veyn to excuse Pilat, algatis
bat he synnede not in bis dede . But Crist witnessib bat he
synnede , algif be j ewis synneden more, of more malis, and
lesse pite. Soib it is bat Pilat hadde manybougtis to save
1 Hail, E. P utts , E.
Knight'
is a natural mis mon soldier, but for a knight or
translation of miles’
in this place, man-at-arms, one holding a knight'
s
that being the familiar Latin term fee .
in the middle ages, not for a com
WYCL IF ’S
Crist, but he lastide not in besl
bougtis, and herfore he synnede
myche. And he shulde teche bes worldlymen to laste sadde
in good purpos, and to drede to folde fro treube , as Pilat dide,for an yvel cause. Wheber bat he assentide here to dampne
Jesus, for drede of be emperour, or to plese2
be Jewis, to makehim dwelle longe in his ofiice, to dampne a man agens con
science excusib him neiber to God ne man. And of be wordis
of Pilat maymen gedere bat he was gilty, for he seib he fyndibno cause in Crist to do him bus to deb : sib bis is soib, and git
Pilat dampnede Crist wibouten cause, it semeb he dide an opyn
wrong b i Goddis lawe and mannis lawe. And so, algif C rist
was dampned bi colour of lawe cyvyle , git Pilat failide in bislawe, for he abood not proof berc i. C rist was many weies
accusid, but be moste was beresie and Pilat cowde not juge
bis, sib be contrarie was soib, and it was nedeful in sich cause
to knowe be sobe and wite his proof. For manyputten
on ober bi malis and fals maner. Sobli ech beresie smatchibblasfemye, and agen
8. And blasfemye mai be done upon bre
maners. First, whanne a man gyveb to God bing bat mai notacorde to him,
as gifmen seiden of God bat he were not mer
ciful. but mercyof men passibmercyof God. Anober, whanne
a man takib fro God bing bat mut nede be aproprid to him, as
gif men seien bat God is not mercyful upon synful men. pe
bridde maner, in gyving to man bing bat oonlylongib to God ,as gif men forgyve synne bat is doon agens Goddis rigt. And
almanere of heresie smatchib summe of bes bree . And so, git
’
men maken lawis not groundid on Goddis lawe, and darnpne
men as heretikes,for bei done agens bes lawes, bes dampneris
ben heretikes, for bei wolen be anober God. And bus be pope
and his cardinalis smatchen ofte bgrgsie, for bei b rennen men
as hgretikes, for bei maynteynen Goddis lawe.
Joon seib bat, Fro fiennes forfi saugte P ilat to delyvere j esus ,butfie j ew is er ieden, and seiden,3if fion leevest bim fiis,fiou a r t
not fie emperours f rend, for eel: man fiat mabrfi bim Ayng, agen
sezfi fie emperour . And P ilat, wbanne be badde berd fies wordis ,
t So a gA hu pa.
’ So E ; A has or pIm to.
and agen’
seems to ma n‘and vice verst
'
WYCL IF ’S
banne knygtis wolden not have parted bes clobis, ne have lettid
to kerve his cote ; but it semeb bat bei weren preshos, al dyvers
from abitis now .
And fier stooden about fie crosse of j esus , b is modir , and bis
modir 1sistir , M ar ie Cleopbe
2, and M ar ie M awdeleyn. And
herfore, wbanne j esus badde seen b is modir , and bis disciple
stondinge fiat be lovede, be seide to b is modir , Womman,to bere
fi i sone. And af ter be sezfi toj oon b is disciple, L o berefi i modir .
Andf rofiat bour tookfiis di sciple M ar ie into bis modir3. A[ ter
ward j esus , $0171t fiat now weren alle fi ingzs ended, fiat fie
Scr ipture were endzd,be sezfi ,
Y fi irste. And a vessil was putt
fiere/ul of eisil and fiei toben a spungy'
ul of cii il putting it
aboute w zfi isope’and pr ey
'
r ide it to b is moufi . Men seien bat
bei token a vessel, and fastnede it on a pole, and filliden it wibeisil, and helden it to Cristis moub. And wbanne j esus baddetastid fi is gisil, be seide, I t is endid and bow ide doun fie beed,and sente out fie spir it. pes wordis bat Crist hab spoken here ,holden more witt ban we cunnen telle. But, as Austin seib andnotib here, bis maistir made his cross a chaierb , and taugte ,
hanging on be cros, for he hatib ydelnesse. Joon tellib b ifore ,how Crist answeride to his modir, What is bat to me and bee ,womman ? for git is not myn oure comen. As who seib,Y have of bee fieish, whereb i Y shal sufi
'
re but git dwellibmy
godhede, b i which Y sende my soule to helle . And bus C rist
clepib twyes his modir, womman, for gretter cause ban we
cunh e se ie. And C risten men han noo doute bat ne Joon was
verryMaries sone, and bis Marie was his modir ; for he seibso bat mai not lye.
And so men bat marken be gospel seien, bat Crist spake
sevene wordis, be while he byng on be cros, to greet witt and
mannis profit. First, he preiede for his enemyes, to ensaumple
us charite, and preiede his Fadir to forgyve hem,for bei witen
an te-Fa‘ywm Q
0 Thus the w riter. and also the cxix. Exemplo suo suos instruxitnewer Wyclifi te version, translate praeceptor bonus, ut a filiis piis imthe accepit in sua
'
of the Vulgate. datur cura parentibus ; tanquamThe older Wycliffite vers ion is um illud ub i erant fixa memhrabetter ;
‘ took hi re in to his thingis .
’
morientis , etiam cathedra tuen'
t
S. Aug. In Johan. Evang.Tract. magistri dooentis.'
WYCLlF.
SE R M ON S.
not what bei doon. And no man shal fynde but here bat Cristtaugte men ever to figte. And bus Crist quenchib ire, sib he
forgaf bus hise enemyes . Anober word bat Crist Spak here was
but he seide to bat o beef 1, To daybou shalt be wib me in
Paradise . And here Crist quenchib envie, bat fleeb bat a mannis
neigbore take part wib him in good, but Crist taugte here be
contrarie. De bridde word tellib here, how Crist gaf his modir
to Joon as virgyn, for to kepe a virgyn ; and bus he dampnede
lecherie ; for lecchours doen no such heping as a good sone
doib to his modir. De fourbe word bat Crist spak here , was
when he criede Eloy; and b i bis word he puttide out sloube ,whanne he preiede his God now, and confesside in a manere
pt God dide bus for his good. For love of Cristis Chirche
God lette him bus to sufl'
re peyne, but God mygte not lceve
Crist, to helpe him and comfort him. And sib God lefte Crist
in his enemyes bondis, to good of him and his Chirche, what
art bou batgrutchist agens God, to sufite peyne and flee sloube ?
De fyveb’word is writun here whanne bat Jesus seide, Y
birste. For he birstide to save mankynde, and herfore he tastide
beyne. On bis birst shulden glotons benke, and nevere drynke
but in mesure, to worshipe ber God and helpe ber soule ; and
benke how Crist tastide eisil. And herfore Crist, wib his
apostlis, taugte to suffre peyne for treube and for profit of
Cristis Chirche, as Poul tellib in his book. pe sixte word bat z Cor. iv .
Crist spak was a litil bifore he diede, whanne he seide, Fadir,in to bi bondis I bitake mySpirit to kepe. And bus men
shulden flee pride, and put alber trust in God. For ober stanes
bat beren lame men failen , be bei never so proud. pe sevenbe
word bat Crist seib here, It is endid,—as it shulde be,—castib
out svetice, and ober synnes, whanne men holden hem paied
ofynowg, and seien wib Poul, whanne we han fode and hilyngholde we us paied. And bis lore failib to averous men, and
to many clerkes of be world. And sib we chargen mennis
testamentis, and C rist mad bis testament solemply8to oure
profit, charge we bis for more mede, for oure bileve techib us,
bat who chargib not bes wordis is cursid of God, as a fend
to be M pned evere in helle.
I to be Mf E. IN !” E solempnely, E.
SEI I ONS. VOL. 11. K
WYCL IF ’S
And j ewis,for it was vigile q/ fie Sabot, bat we clepen GoodFriday,fiatfie bodies sbulden not dwelle upon fie Sabot in fie cros,
for fiat dayof Sabot was a greet day,preieden P ilotfiat ber bzprs
sbulden be broken, and bet bodies taken m y. And sofie bnygtis
mm , and brokenfie bzpzs of fie firste, and so q/fie tofiir fiat was
picc on fie crosse w rfi b im. But wbanne fiei camen to j esus ,and sawen bimfianne deed, fiei broken not bis bipis. But oon of
fie bnygttis openede bis sidis"w tfi a spere, and anoon wente out
blood and water . And befiat sawe it bare w itnesse, and bis w it
nesse is treme and be woot fiat be sezfi soifi,for fiat ge sbulen
bzlw e. pespag e weren doon tof ulfille bolywr ifi ,3c sbulen not
breke a boon 9’ bim. And efte anofier wr itt sezfi, pei sbulen se
bim in wbomfiei piccbiden3.
Here shulen we knowe bat ofle God wole 00 cause , and man
anobir. For it semeb bat bes Jewis wolden be sikir of bes bree,bat bei shulden not flee swey, and herfore bei diden bus. God
caste for anober cende, for to telle bat his lawe, made of be
Paske lombe, bat bei shulden not breke his boones, figuride bis
Lomb of God. And here men noten over bis, bat Cristis
passioun was be moste bat mygte be in onyman, for manycansis bat weren in Crist. Cri stis wittis weren moost quik,
sib in be myddil age Crist sufi'
ride , and God ordeynede be joieof Crist not lette be wittis of his fleish, bat ne bei feeliden fulli
be peynes bat his bodi hadde 8. And so bis innocent feelide
welwhat sorowe bei diden his bodi. pe cros, be place , and be
tyme, aggregiden be peyne of Crist ; and unkyndenesse of his
kynde, and moost synne of hem bat alowen him. And so bislomb gaf his blood, bat is in bree places of man . And first he
gaf his blood b i scourging, bat was in be fleish of Crist ; sib he
gaf his blood of veynes, in his feet and in his bondis ; but last
he gaf blood of his herte, bat holdib moost preshious blood .
And bis blood was kept bymiracle, and movede whanne Cristwas deed, for herte blood springib of man as in his moste
propre place. And bis blood, wib the water, bitokeneb ful
M d“, E.
God ordained that the PK.“ prevent his bodilysenses from feel
Christ. as God. inO
sceomp mg to the full the pain and tormentthe work of redemption. should not of the cross.
nounces to
them the
WYCL IF ’S
evensong tyme, whanne it was leeve to worche on Sabot,
ordeyneden beir oynementis to anoynte Cristis bodi. And ful
cerli on be Sunday, bat was be first dayof be weke, fiei camen
tofie sepulcre, aboute risyng of be sunne . Dei weren comynge
on be even, and ordeyneden hem oynementis and token ber
inne’nyge be sepulcre , to be eerlybere at morewen . And we
supposen bei rysen ful eerly, aboute mydnygt, whanne dayb igynneb.
And lo, fier was maad a greet erfie dene, f or fie angel of fie
L ord cam doun f rom bevene and neigide be sepulcre of Crist,
and turnede awg' fie stoon, and sat fier on. And b is lobing was
as leigt, and bis clozfi was wbile as snowe. And be angelis face
like to Crist, tellib how be Lord is dredeful to shrewes, and be
whitenesse of his clobis tellib how Crist comfortib goode men .
And so,for drede (y'
fiis aungel, weren fies beper s af er d, and fiei
weren maad as dede. But fie angel answer ide, and seide to fies
wymmen,M le ge drede,f or Y woot fiat ge seben j esus , fiat was
piccbed up on fie crosse. He is not bere, for be is r isen ,as
be seide. Come ge, and se fie place wbere fie Lord was puttid.
And go ge soone, and seie to b i s di scipli s and P etrefiat be is r i sun
and lo, be sbai go bgfw e gou in to Galile fiere sbal ge se b im
lo, Y bave seid bifore to gMuse we not whanne C rist roos, but holde we stable bat he
roos upon be bridde day, bat was Sunday, to b igynne be dai
at mydnygt. And so men seien, bat Crist roos a‘ Sundayin
be morewenynge, and feeride be knygtis bat kopten his grave ,
bat his apostlis shulde not stele him. But bes knygtis tolden
to be citee , how C rist roos out of be grave , and howbei werenaferd for be rysyng of Crist, bus quyk, and be Jewis b ihigtenhem greet money, to feyne bis leesyng of Cristis disciplis, bat
bei camen upon be nygt, and stolen his bodi be while bei slepten.
And bes weren princes of preestis, bat feyneden bis leesyng bus
on Crist ; and bes knygtis weren coveitous, and token a greet
noumbre of money. But bis rysyng of Crist was knowun in
be citee , and al be loond. And, if God wole, bes hye preestisshulen not stoppe ober trewe men, bygyvyng of ber money,
’ ber yn.E.‘on , E.
SE R M ON S.
and of greet benefices, for to telle not Cristis lyi ne his lawe,
bat ben agens hem. For treube mut algatis be known,however
pa Gosrn . on Es srm Moxsnu .
[ S E R M O N C L X X X I I ]
Ex disa'
pulis feste.—L IJ0. xxiv.
pts gospel tellib how Crist apperide on Paske glgj to two
disciplis . For he apperide ten tymes b ifore he styede into
hevene, and bis, wib witnesse of knygtis, sufiicide to prove bat
he was risun. Crist apperide fyve tymes upon bat Sundaybat
he roos, and oones to bes two disciplis, in the form bat Luk
tellib. Two of Cr istis di sciplis wenten on fiis Sundayto a castil
fiat was clepid Emaus , aboute six myle/ roj erusalem. And fies
m spaten togidere q/ allefies fiingi s fiat weren f allen. And it
was don, wbilefia’
f abliden, and sougten bitw ixe bem two,fie same
j esus cam nyg, and wente’ w zfi bem. And here toolis arguen
comunly, bat it is leveful to telle fablis, for bus diden bes two
disciplis, after bat Crist was risun to liif 8 . But graunte we first
to bes foolis, bat whanne men speken fablis bei fablen in ber
speche, and whanne bei fablen bei speken fablis ; and bus bes
two disciplis of Crist fabliden as bei shulden not, as apostlis
synneden ofte, after bat Crist was rison to liif ; but God forbede
bat herfore Cristene men have leve to synne. But sum men
seien bat fablyng is taken on two maneris ; first, for speche of
mannis dede bat is unknowun to ober men, bat sum men
graunten and sum men denyeh , for uncerteynte of be dede or
fable is to speke fablis ydely, as manydoon, and bis is algatis
yvel; sib Crist seib in be gospel, bat of ech ydilword bat men
‘ So E gA has disciplis.’om. E.
‘ So in E o m.
3 From misunderstanding the difficultywhich has no realexistence .
‘ fabularentur'
of the Vulgate. (Gr. The Wycl. Versions, instead of
b n o“
mm, Wyclif has raised a‘ fabliden.
’
rightlyrender, talkiden .
’
The sln and
WYC L IF’S
speken, shulen bei rekene at be dayof dome . Des disciplisspuken of bileve, but God woot whet bei synneden.
But fier igen weren bolden, fiat fiei knewen not j esus . And
Cleopbas, and seide to bim,Artfiou aloon a pilgrym in j erusalem,
and bastfiou not bnowun wbatfiingi s ban ben done in fiat citeefies
da ies 2 As who seib, no pilgrym in Jerusalem shulde unknowe
bis ; ghe, gif a pilgrym were him aloone, for comune speche batwas of Crist. And Cr ist seide to fies di saplzs, Wbat fi zngi s 2
bierste preestis and oure princis bitraieden bim, and dampneden
b im tofie defi , andpiccbiden bim onfie cros. But we bopidenfiat
be was/or to 612 I srael; and now , upon allefies fi ingis, to day is
fie fir idde dayfiatfiesfiingis weren done. Bat and summe vym
sepulcre andfiei f ounden not bis bodi , and camen, and seiden us
fiatfiei seen a sigt of aungels,fiat sgmfiat Crist livefi . And summe
of aur is wenten tofie sepulcre, andfounden so as fiem men seiden,
but fiei f ounden not b im. And Cr ist seide to bem, Of oolis, and
Wber it bibovede not Cr ist sufi efires , and so entren into b isglor ie 2And b i bis gospel taken many, bat bes disciplis failiden in
bileve,not aloonli for bei fabliden of bingis bat bei shulden wel
bileve, but for bei hOpiden sich bing be which bei shulde b ileve ;and speciali for Crist clepide hem toolis and slowe for to trowe ,
and Crist mai not reprove men, but whanne bei don amys. And
bus, as Petir synnede aftis sendyng of be Hooli Goost, so besdisciplis synneden in rigt trowyng of b ileve. And bus shulden
bes foolis shame to gyve hem to siche fablis, for bes disciplis
fabliden ’ in bing bat bei shulden b ileve.
And j esus bigan at M oises , and alle propbetis bat toola of
him, and expozvnede unto bem in alle scr iptur is fiat weren of b im.
Andfiei camen nyg tofie castil wb idir fiei wenten, bat was a wallid
toun,and Cr ist/eyncde b im to goflrfiere, and bis was soib bat
C rist wente ferbere . And fiei constreyneden bim,and seiden
, Sire,
50 E ; A has unbnowun . bysst, E.
WYC L IF ’S
pa Tswrsmu Gosrn . m be Ensrm wan .
[ S E R M O N C L X X X I I I . ]
Stetxt j esus in media—Loo. xxiv.
Lox tellib how Jesus apperide to his disciplis, to conferme
ber b ileve bat he was risen to liif. pis gospel seib, and Joonbobe , howj esus stood infie myddil q/ bis dim
'
pli s, and setde to bem,
P ees be to gou . And bis maner he badde ofle ; for myddil
persone in Godhede, and bis pesible king, heeld ofte bis myddil
place, and seide ofte bis word of confort. For pees is cende of
alle mannis werkes , bat ech man mut nedis desire ; and gif man
have be laste pees, he is fulli blessid of God. Y am, sezfi Cr ist;ryle ge drede. And bes two ben wordis of confort, for be firste
tellib his Godhede , and be tober how bis manheed is quykened .
But what man shulde drede ougt, be while he hab sich a maistir ?
But apostlis, disturblid and aferd,gessidcnfiatfiei seen a spirit.
And Cr ist seide to bem, Wbat ben ge trublid, andfiougtis camen up
in goure ber tis 2 See ge myn bondis and myfeet,for Y amfie sa
man ; grape ge and see for a spir it bafi nougtfleisb and boones ,
ge seen me bave. And wbanne be badde seidefiisfiing, be sbew ide
bem b i s boondis and bi s side. And git mbile fiei trow iden notf ulli ,and woundr idenfor j oie, Cr ist seide , Han ge bere ongt fiat sbulde
be etun 2 Andfiei oj'
r iden to bim a par t of roostid fisbe, and an
bony comb. And wbanne be badde eten byore bem, be take fie
remenaunt and gaf to bem. And be seide to bem, pes benfie wordis
fiat Y spab to gou, git wbanne Y was w zfi gou. For he toke his
twelve apostlis, and wente up to Jerusalem,and tolde hem how
he shulde die bere, and rise upon be bridde day. Andf or it is
nedef ul allefiingis bef ulfillid,fiat ben w r itun in M oises lawe, and
in propbeti s, and psalmys, of me,—myche more it is nedeful be
fulfillid bat Y have seide. panne be openede bem w itt, fiat fiei
sbulden undirstonde booli w r itt. And be seide to bem,For it i s
w r itun fius , and fins muste Cr i st nedis suf re, and r i sef ro deefi on
bis. E. sygen, E.
SE R M ON S.
fi h’fddl dai, and be precbid in bis namepenaunce and
‘
f orw ng
And here mai we pleynlysee, how Crist seib bat alle bingisbat ben writun of him moten nedis be. And so, sib al bing batshal be is writun in be book of liif, it mut nedelingis be for be
tyme bat God hab ordeyned it. And here men donten comunli,
what fel of be meet bat Crist cet, and how a bodi bat is blessid
mygte etc on be manere bat we doon. Here men trowen as
bileve, batCrist eet verrily, for no jogelyng ne falseheed was onytyme in Crist. And so we supposen bis mete wente fro his moubto his stomak and how bis mete was avoidid, we b isien us not
to wite but‘
we trowen bat it was not turned into C ristis bodi,
but avoidid on honest maner, as it is lykyng to God bat it
passe. And gif bis was Ober maner of etyng ban men eten here
comunly, nebeles it shewide bat Crist was be same man bat he
pa WEDNEsm r GOSPEL m EESTIR WERE.
[ S E R M O N C L X X X I V. ]
M ani/Estavit se j ams—JOHN irxi. [L ]
Joorr tellib in bis gospelhow Jesus shewide him to his dis
ciplis, after be tyme bat he was risen. j esus sbew ide b imfius at
fie watir of Tiber iadis. And fier weren togidere at fi is sbew ing
seven di scipli s of Cr ist Symount P etre, and I bomas , fiat is
clepid Didimus, and Natbanael,fiat was of a toun q/ Galile, and
James and Joon , Z ebedees sones, and two ofiir (y’
Cr isti s disciplis.
Symowu’Petre sezfi to bem,Y gofor to fisbe. Dei seyn to bim,
And we camen w zfi fiee. And fiei wenten out, and stiedcn into
a mp, and 1m nygtM token nougt. And wbannefie morewenyngwas ma d, j esus stood in fie brynbe nefieles fie disczplis bnezven
notfianne fiat it was j esus. perfore j esus sezfi to bem, Cbildren,
ban ge my! sowvel’t bat is, mete to make potage, and to medle
among potage. Dei answer iden to Crist, Nay. Cr ist seide to
‘ So E z om. A.’ So E ; A has Manistavie. ' M , E.
WYCL IF ’S
bem, Sende gefie net onfie m’
gt side of gour rorepmg, and ge sbulcn
itf or multitude offisbi s. And fianne seid fiat disciple fiat j esuslovede unto Petre, I t isfie L ord; as gif Joon wolde seie to Petre,Dis man is Jesus bat stondib gendre
lon be banke. Symount
P etre, wbanne be badde berd fiatfi is man wasfie Lord j esus , be
girde b im in a cote,—for be was bzf ore nabid,—and puttide b im
intofie waterfor to comefins to Cr ist. But ofier disaplis comen
bi fie boot,f or fiei weren notf er f rofie land, but as it were two
And asfiei camen doun tofie lond,fiei sawen boot coolisput, and
fisbeput on bem, and ebefiei sawen a loaf . And j esus seide to bem,
Bryng of fiefisbesfiat ge ban tabe now . Symount P etre wente uptofie Iond, and drowgfie nett in tofie lond,f ul of gr etefisbes, an
bundr id andfifi andfiree and git, wbflefiei wer en so many,fie
nett was not broben wib hem. j esus sezfi to bem, Come ge and etc.
And noon q/‘
tbe menfiat eeten dursten ax e bim,Wbat ar tfiou,for
fiei misten fiat be was fie Lord. And j esus cam, and gaf bembr eed, and fisbe also. And fiis fir idde bone was j esus sbewid to
bis dz'
sa'
plis,f rofiat be was r isenf ro deed.Here men noten manywordis ; for bis gospel is fii l of witt.
First, how Petre wente agen to fishing, but Mathew not to his
tolrie ’ ; for be firste craft is leveful, and be tober nedib to synne.
And men supposen bat Petre badde of borowyng bobe bootand nett
, and bes disciplis camen togidere, and badde werk and
fish in commune. But bes two fishingis of Petre figuren two
manere ofmen bat ben convertid unto Crist. Summe breken
be nett, and tumen to be water, and aftirward ben dammed in
helle and bes ben figurid bi Petris fishing, bat was b ifore batCrist sufl
'
ride. And bus tellib be gospel, bat Petre fishide til be
nett brak, bifore bat Crist was deed ; but bis fishing figuribmen
bat shulen laste to blis, and bes men mai not breke be nett, algif
bei ben manyand grete . For bei comen to be lond of liif, and
breken not bus Goddis beestis. And bus, for Crist was in blis ,and was passid his weye in erbe, berfore he stood on be loud ,and neiber rowide , ne wente on be water. And git he mygte , gif
he had wold, gon3on be water, as he dide before ; but he
lM s E. W ‘OM .E.
WYCL IF ’S
bim, and Y sbal tabe bimficnnes , and bus he shal not be chargions
to bis gardyn. j esus sezfi to bir , M ar ia . And so she knewe bi
vois and name bat bis persone was Jesus, and sbe was turned,
and seide to bim, Kabany,fiat i s to seie, M aistir . And it semeb
bat she wolde have kist Cristis feet as b ifore. j esus sesfi to b ir ,
M iefiou toucbe me,for git Y bave not steied to myf adir .
Marie lovede here fleishli Crist ; and he was not steyed in her
herte as a bodi glorified, as he shal be after assencioun. And
bifore bis ascencioun shal he not be fleishly tretid, for b i his
ascensioun his body shal be goostlyknowun, and not b i sich
fleishlykissyng as Marie wolde have kissid Crist. Derfore go
fiou tomy brefieren, and set? to bem,Y steic to myf adir and to gour
f adir , to myGod and to gour God. Here Crist spak homelyb i
his manheed as he shulde, for be Trinite is bus his fadir, and he
hab a God as we han. And bus he shewide his broberheed, and
tellib bat bei shulen aftir be blessid. And ber/ bre cam M ar ie
M awdelg'n, and tolde to disaplis fiat sbe sawefie Lord, and fies
fiingis seide be to bir .
PE Farm s GOSPEL m bx Ess'
rrR wsxs .
[ S E R M O N C L X X X V I . ]
Undecim discipuli abierunt. xxviii. [r
MATHEW tellib how Crist apperide in Galile to his disciplis.
Enleven di sciplis wenten into Galile, into an b il wbere j esus ar
deynede bem. Andfiei sgynge bim loutx'
den b im, but summe doutiden.
And b isie we us not here, wher bes enlevene disciplis weren
apostlis, or what bing bei doutiden here, sib Thomas, ferrest frobileeve, trowide bifore bat Crist was risun. Wel we witen bat
men mai doute where bis be Crist, and git b ileve bat Crist is
risun fro dede, algif we witen not which is he.
And j esus cam 193, and spake to bem, and seide, Al power is
govun tome in bevene and in erfie‘. I t semeb to sum men bat bes
wordis weren seid of be manheed of Crist, and bat he hab, after
So rightlyE ; A excludes the whole sentence from the quotation.
SE R M ON S.
his tip-risyng, a maner of power, bobe hevenli and erbeli, bobe
in doweris of his bodi, and in worching of his Chirche . For
C rist mut nede ab ide his tyme to worche, bobe in hevene and
in erbe. And strive we not aboute bis word, bat be same power
of his manheed mygte now have worchid bus and now bus,aftis bat his tyme axib. Welwe witen as oure b ileve , bat Crist
ln b al sich power ; and bes wordis weren wel seide here, to bat
witt bat God meneb.
Whanne Chist hab confortid his disciplis of his power bat he
hab, he enjoyneb hem an oflice to alarge his Chirche here.
perfore go ge, setfi Gnu,and leobe ge alle befiene men, and cr istene
ge bear in fie name offie Fadir , of fie Sone, and of fie Holi Goost.
And tsebe ge bem to bepe allefiingis, wbatever Y bave beden gou
and lo, Y am w zfi gou in alle da ies, tofie end offie world. Here
mai we see how Crist worchib dyversely, for dyverse tymes ; for
sum tyme he b iddib his apostlis go not out into be heben mennisweye , and here he biddib bat bei shulen go and teche alle
manere of hebene men. But wel we witen bat bes wordis
reversen no bing hemsilf ; for, as clerkis seyn, contradiccioun is
of be same bing in be same tyme ; as , now spekib a man to me,and now he is stille and fer fro me. Sum men seien, bat Crist
bad men go not out into bis weye , for he wolde bat bei pas
siden not resoun, ne token be weyof bobene men. And bus
C rist wolde bat his Chirche growede fro a litll flok to manyflok and first he wolde bat it were litil, and sib more, as ski]
Men musen aftir, how apostlis cristeden ’ men in be name
of Crist, sib C rist tellib here be fourme to cristen, in bename of be Trinite . But here seien wise men, bat neiber Crist,ne his apostlis, chargiden not siche wordis so myche as beididen vertues and dedes. And so, to maken Crist more knowun,
be apostlis baptisiden wel in bis word ; and bei hadden lore of
God to do as bei shulden, for dyverse tymes. But men donten
ferbere-more, how Cristis manheed mai be til domesdayb i al
bis world, sib he is oonlynow in heven. But here men seyu
comunli, bat Crist is everywhere bi his Godhede, and bi man
heed wibhis apostlis and her suters, tildomesday. And bis is gret
fals .E ; and this seems rather the best read ing.
WY C L IF ’
S
confa t mhem.mbe stali e in ba dedk ; fu bis ofi ce bat Cristh b gonm hem mygm not ell
'
s be pa formyd . Lord l sib an
erbeli kyng is bobe li verme and power li alle places of his
m m dmkle bis acorde to C ris-t. Cr'
s t hab manym a s of bd ng m hb m mg as d u kh knowen. And so
algafis bis is sob, bat unto be dn°
e of dmne he is wib ech part of
” Sam u Gosrn nt ba l-Zasrm m a.
[ S E R M O N C L X X X V I I .]
Una Sabati .—Jo. xx‘. [L ]
in sekinge of Jes us bodi, and how Petre and Joon diden. Defirste dg r after fie Sabot, bat was on be Sunday, cam M ari e
sezfi to be”h pei ban taben myLord / ro fie sepulcre, and Y not
wber fiei ban don bim. And beffare P etre and f oon wenten out,
badde bawid b im, be saw lynnen clofiis of Crist leide aside, but be
fie sepulcre, and sawe fies lynnen clofiis leid biside, andfie sudor ic
saw , and bileevede. For git fiei bnewen not booli wr itt, fiat Cr ist
Here men seien comunli bat Joon figuride be synagoge , and
Petre be hebene men bat camen after to b ileve. But Joonwolde not entre in be tumbe for Jewes, for a litil part camen
in to bileve of Crist, and be more stood wibouten. Petre entride
So ri
sbtlyE and Q A has Lab. xxiv., tly confounding this
gospel a n that for theQsecond Wednesdayallerg en p. 145.
fi re m en
WYCL IF ’S
bE m e Farm s arr rx EEs'rrR WERE.
[ S E R M O N C L X X X I X ]
Ex ierunt mulieres.—Man . xxviii. [8 ]
D18 gospel tellib how bat Crist apperide eft to bes wymmen.
Mabew seib bat,Des wymmen wenten out cy’
fie sepulcre, w zfi drede
and mycbe j oie. But bis was alone drede, for bei b ileveden bat
Crist was tisun, and bat he was bobe God and man , but bei
dredden what veniaunce God wolde take for bis synne. But
fiei runnen to telle bis disa'
plis and lo, j esus cam agens bem, and
seide, Heil be ge. And fiei camen nyg, and belden bisf eet. and
lowtiden bim. Donne seide j esus to bem, Alyle ge drede go ge,
and telle ge my brefieren fiat fiei gon in to Galile,f or fier sbulen
And wbannefies wymmen wenten forfi , lo, summe of fie bnygttis
fiat beptenfie sepulcre camen in to fie citee, aird teldenfie pr inci s qfpr eestis allefizngisfiat weren doon (f Cristis resurreccioun. And
fies pr incis, geder id w zfi eldere men of j ew is, taken a counceil, and
govunfie bnygtis mycbe moneye and seiden tofies bnygtis, Seie ge,b i s di sciplis camen onfie nygt, and stolen b is bodi, wbile ge sleep/en
And gif fiis be berd of P ilat, we sbulengreewtfi’ bim
,and make gou
sibir . Andfies bnygttis toben fiis many,and diden as fiei weren
taugt and fiis word i s publisbid among fie [ ewes til fiis dai.
AS bis lesyng Sprong of preestis, so lesyngis spryngen to day;to bigynne at be hye preest, and go bi preestis of his sort.
And asit semeb to manymen bis gabbing smatchib blasfemye,and so it semeb grevouser ban was bis gabb ing of princis of
Jewes. For bei gabbiden on Cristis bodi, but bes gabben agens
his Godhede. Dei seien bat bei soilen men bobe of peyne and
of synne ; and git summe sich ben Goddis traitours, bat God
jugib to be dampned. For bes bat bus disseyven be puple
blasfemen agens God. And bus in lawis and in bullis ben
gabbingis bicke sowen ; and freris, clerkis of bis prince, han
sum part in bis crafte.
slepten. E. So E ; om. A. assoylen. E.
wvcu r'
.
SE R M ON S.
ON SECUNDE WRDNESDAI AFTIR EES'
rrR WERE.
[ S E R M O N C X C ]
Una Sabati.—LUC . xxiv. [L ]
Drs gospel tellib how Crist apperide , after tyme bat he was
deed. Luk tellib, On fie Sunday nex t, after be sabot of Jewis,a rli and in fie grgy day, camen wymmen to se fie sepulcre,
bn'
nginge fie garmentis fiatfiei bodden maad redi. And so bes
wordis ofMark, bat bes wymmen camen to be sepulcre whanne
be sunne was risun, moten be wel undirstonden. Sum men
seien bat bei camen ofte, and ofte wenten agen. Mark tellibof bis comyng, bat bei camen at be sunne risynge ; but Luk
tellib of be first comyng, bat bei camen on bis Sunday; and bis
semebmore lik to soib, ban bat bei tarieden bi be wey, til bat be
sunne was tisun ; for love was spore to bes1wymmen, to make
hem to haste faste. And fieif oundun fiis grete stoon turnedf ro
be date of fie grave. And fiei, comynge in, founden not fie bodi
of fie Lord j esus. And it f elle, wb ile fiei weren astonyed in fieir
mynde of fiis, lo, two men standen biside bem, in sbynyng cloifi ,
and bes two men weren two angels. And wb ile fiei dr edden ,
and castiden doun fier f ace to fie erfie, be angelis seiden to bem,
Wbat seben gefie lyzyng among deed men ? He i s not ber e, now
in bodi, but be i s r isun fienbe ge bozo be spak w zfi gou, git wbanne
be was in Galile, and seide, fiat manni s sone mut be bitrayed in
0W u] mennis bondis, and be pitcbid upon fie cros, and r ise on
fiefir idde day. And fiei badden mynde qf Cr isti s wordis, andfiei
turneden agen f ro fie s¢ulcre, and tolden alle fies to fie enlevene,
bat weren apostlis, and to alle ofier . And fies wymmen wer en
M ar ie M awdelgrn, and anober womman was foam,and M ar ie
j ames modir , and ofiir vymmen fiat weren w zfi bem, fiat seiden
fiesfirings} to apostli s. And so it semeb bi bes wordis bat here
weren fyve wymmen at be leste. And fies mordis weren scmyng
So E ; A has bis.
GN OME. VOL. H . L
WYC L IF ’S
tofies men, as fici werenfouned wordis, for wymmen, whanne bei
ben afl'
rayed, speken ofte wordis out of witt, and fies disciplis
trow iden not bem. And P etre r oos, and ran to fie grave, and
wente awg', wundr inge bi bim silf fiatfi ing was doon
And here men seien comunly, bat Crist apperide here to
Petre, Whanne he wente bi him silf ; but, for he wantib obir
witnesse, berfore bis gospel tellib it not. But be gospel tellib
bat Crist apperide to Petre ; and it is liclybat in bis tyme. And
of bis gospel it semeb Opyn, bat bes wymmen trowiden wel
bat Crist was risen fro deeb b ifore be apostlis, as Petre, or Joon,
or onyOber. Crist shewide him goostli to his modir, and telde
hir how he was t isun. Marie M awdeleyn wiste not git alle be
treubis of bis uprisyng, but badde doute of manyober, as itsemeb of Joones gospel. And so Petre and Joon passiden beswymmen soone aftir in manypointis ; but bes wymmen trowiden
to be aungels, bat Crist was risen and was alyve.
PE SECUNDE Farm r GOSPEL AFTIR BEsr rR WERE.
[ S E R M O N C X C L ]
CW «mg, Drs gospel tellib how Crist taugte Joones disciplis b ifore
Cristis deb. Mathew seib, bat Joones disciplis camen to Jesus,and ox idenfiis guestioun, Wb i we and Pbar iseesf asten of te, butfii
disciplisf asten not2 And j esus seide to bem,Wber cbildren of fie
spouse maymoorne, as longe as fie spouse is wzfi bem 2 But fier
sbulen come da ies , wbanne fie spouse sbal be takenf rom bem,and
fiannefiei sbulenf aste. For no manputttfi a clout of a strong clotfiinto an oold clozfi,f or it sbal tabe aweyfief ulnesse offie newe cloifi ,
and fier is m ad a wers brekyng. And men putten’not newe
wyn into oold botelis ellisfie botelis ben broken, and fie tram i s
botelis, and bofie ben bept.‘of bat byng bat was done.E.
’ So E ; A has ine pauib.
WY C L I F'
S
be housebonde'of holi Chirche . And gif a spouse do a wor
ship to her housebonde , for he is beter, myche more be Chirche
and her membris shulden do worship to C rist. And fiis3myj oie
i sf ulfillid. He mut wex , and Y mut wanese 3. And so Joonesfame muste wexe for a tyme , and Cristis be hid ; and afte r be
fame of Crist muste creese , and be fame of Joon wexe lasse .
For Joon was ordeyned for bis cende , to bringe in be name of
C rist ; and whanne he hab do bis oflice, he muste ceesse of bis
maistirship. For as bristil bryngib in be breed, and knyttib not
be leber wibinne , so Joones penaunce brougte Crist in, but Joonis not be grace bat knittib. He fiat comefif rom above is above
alle befiat i s of fie erfie spebzfi of fie erfie5; be fiat is camenf rom
bevene is above alle. And fiatfiing fiat be bafi seen and berd,be
w itnesszfi , and no man,to regarde, tabzfi w itnesse of bim. But be
fiat tabzfi bis w itnesse, bafi ma rbed fiat God is trewe. It semeb
bat Joon wolde seie , bat Crist is bobe God and man, and bus he
cam from hevene , and he leeveb not to be in hevene , algif he
toke mannis kynde , and is maad lesse ban angelis. And bus
men ben myche to blame , bat trowen not to Cristis word . For
be wbam God bafi fius sent, spebzfi wordis of God ; but what man
of bileve wolde not trowe to Goddis wordis ? And so manyben
out of bileve bis dayin be Chirche, for bei trowen to sensible
wordis , and Ober signes bat men maken, but unsensible wordis
ofGoddis Sone, bat mai not passe , bei trowen litil or nougt, but
putten bes wordis b ihynde . And bis is an untreube agen be
firste commaundement.
For not in mesure gyoefi God spir it. For God gyveb be Hooli
Goost, bat is w ibouten mesure myche ; and hise giftis b en not
mesurid b i man , algif symonyens mesuren ber grace , and gyven
pleyner‘absolucion, and more sufi
'
ragies for more money“. But
SO E ; boss-bonds , A .
3 in bis, E.3
br isul, E.
3So in E ; the words He bat comeb—erbe are excluded
from the quotation in A . planer , E.
0 The indulgences of which the them. But the same indulgencesfriars had the d istribution carried m
'
ht also be applied per mod um
with them the plenary or partial “fin ger. ‘Suflragrum,
’
as expla inedabsolution of sin. so far as the tem b Fem ris and one of his la ter
poral punishment due to it was con'
tors in his useful Biblioebeca . is
cemed. to the persons ob taining the spiritual aid which one believer
SE R M ON S.
siben bes ben nawfragies, wel is him bat b ieb not. For Joon seibhere, bat no man mai take ou3t but of God ; and sib bes prelatis
ben of erbe , be i speken of erbe, and ofte fals. Defadir lovefi fiesome, s ib he is be same God, and gaf allefiingis in b isfiozoer , as
alle bingis ben Cristis Hefiat bilevefi in fie sane, bafi tiff fiat
aye sbal laste and befiat i s unbilevef ul tofie sane, sbal not .se fie
bli s of bevene, but Gaddis ire dwd ltfi upon bim3. And sib bes
wordis of Baptist, put biside wordis of popis, ben so contrarie
togidere , bei moten have contrarie endis. But git Baptist was
more to God ban alle bes popis bat speken bus.
ON b: bxmnz a ar ar'
rm Ensma wan .
[ S E R M O N c x a ]
veni in mundum.—JOHN xu.
p18 gospelof Jon tellib how C rist seib Baptistis sentence , and ("m st thc luzhto f the world .
for what ende he cam doun , and he 3 profitib to his Chirche .
For bis turtil discordib not from obere foulis of hevene,but b i
lownesse and meekenesse he singib wel undir hem . I ligt, sezfiCri st, cam intofie world, fiat ecb man fiat trow zfi fier inne dwelle
not in derbnease. Crist is ligt bi his Godheed bat noon here mai
dwelle wib ; but bis ligt is sumwhat shadewid b i be manheed bat
he hab takun. And so be ende wherfore C rist is man,is pro
fitable to his Chirche , sib men han bi C rist grace to trowe in
him, bobe God and man . First, men mai se his manheed, and
So E ; A includes the clause in the quotation. So in E ; the
words Ila—bim are excluded from the quota tion in A . om . E.
afi'
ords to another for the sake of mortui : istis itaqne conceduntur per
obtaining from God a remission of madam suf ragii.’ Wyclif means
the temporal punishment due to sin. that the friars taught the people ,I t was in this form that indulgences tha t the more moneytheygave themwere a lied for the benefit of the for pious , or ostensiblypious , objects.dead. or Indulgentiae non con the more indulgences theygained.cednntur mortuis per modum judicii applicable byw ayo f suffrage to the
et nheolutionis , quia Eccles ia exercere spiritual benefit of their friends and
judicinm nequit in illos , qui suae relatives , whether living or dead .
jurisdictioni non subjacent, ut sunt
His vord ahd l
WYC L IF’S
b ileve bat bobe it and his Godhed ben o persoone of God, and
lyve after lore of bis persone. And so bis ligt hab out of men
derknesse of synne, bat ellis wolde shende hem. And as manymen in umbre seen betere ban men in greet ligt, so meke men
in bis ligt seen betete ban men in worldli lygt. For men bat
seen bis li; t of heven moten nedis be lowe, and se it in umb re.
And bus it semeb bat manyprelatis, for bei ben hye in ber sigt,for bei trowen not in Crist, ben blynde bi glorie of bis world.
And317 anyman beere mywordis, and kepe bem not, I j age bimnot f or Y cam not to j uge fie world, bat/ hr to save fie world.
Here C rist takib jugement for ri3t jugyng to peyne, and spekibof his manheed for tyme bat he wandrib here. For as Crist, b i
his Godhede, jugib even wib be Fadir, so bi his manhede he
jugib at be d'
ai of dome. Hefiat dewz'
szfi me, and tab} not mywordis, bafi a j uge fiatj ngzfi bim, forfie wordfiat Y bave spoken
sbalj nge b im infie laste day. And bis word is in beyng 3be
blessid God in Trinite. For Y bave not spoken of myself; butfie
f adir fiat sente me, be gaf me a mandement, wbat Y sbal seie,and
wbat Y sbal speke. For Crist mygte not, b i his manheed, neiber
erre in bou3t ne in speche ; for he muste nedis seie in his soule
bat bat his Fadir bad him seie . And3Y woot fiat fie f adr ismandement is liif everlastinge, and fier/ore fiingis fiat Y speke, I
speke so as myf adir seide to me. And hereinne shulde ech man
sue Crist, to Speke and do bat God biddib and gif he be con
tsasie herto, he synneb, difi'
ormed fro Cristis wille. And so al
bat God had Abraham shulde he do, and dide myche ; but God
bad him not sle his sone, but ofl'
re him and so he dide. And
bus in bingis bat ben to do, shulde man speke and do mekely,
evere redyfor to do what ever God wole bat he do. But gif
God wole bat he do not bis for bis tyme, git God wole bat he
do it, ; if he shulde, for anober tyme, do bis after Geddis wille.
SO E ; A has biying.
‘ So E z u ndc.A.
’ So E ; A ex
eludes from the quotation.
3 That is, essentially.
WYC L IF ’S
pa rovsbs Farm s GOSPEL AFTIR Eas '
rrR warts .
[ S E R M O N c x c v . ]
Filiali mei adbue modicum—JOHN xiii. [33
prs gospel tellib how Crist spak to his disciplis on Shire
Dursdai. M eb ildr en, se ib Crist, git I am a litil gone we} gon.
3e sbulen sebe me, and as Y seide tofie j ew is, Wbidir Ygo ge maynot come, but to gou Y seie now . Crist seide to be Jewis, bat beimygten never come to hevene, but he seide to his disciplis bat
bei mygten now comen. For sib alle bingis moten nedis be ,
apostlis moten dwelle git hereafter, and edifie holi Chirche , as
Crist hab enjoyned hem.
A newe mandementY gyve to gou,fiat ge loven togidere as Ybave loved gou, gbe, fiat ge loven togidere. Crist gyveb here en
sample to hise , bat bei shulden bus love togidere, as Crist lovede
hem ; and banne bei procuren not to hem worldli worship and
worldlyriches. For Crist loveds hem not bus , as he shewide
in James and joon. And in bis newe maundement failen popis
and ober prelatis, for bei loven men bat bei clepen beir frendisto fatte dignities in be Chirche. And sib bis was ende of C ri s tis
love , whi bat he loveds his apostlis , bat bei mygten have en
sample of Crist to love togidere as he loveds hem,it is greet
synne among bes prelatis to love bus fleishlyber frendis for it
is not verri love , but raber hate of hem ; for ech good love of
man mut be ensamplid of Cristis love . And here ben many
prestis grounded, bat for love of C rist bei wishen and worchen,
bat clerkes wanten worldli lordship ; for in bis forme C rist
loveds apostlis, and he b iddib us bus love togidere. And here
mai we see how preestis ben knyt togidere in harmful hate ; for
siche worldli love of hem is contrarie to C ristis love . But
nebeles C rist seib, I n fiis sbulen alle men know e gou fiat ge ben mydi sa
'
plis, gif ge ban love togider e. Here mai we see opynly, what
man loveb be Chirche b i love bat Crist lovede his apostlis .
Symount P etr e sezfi to Cr ist, Sire wbidir goist fiou r’
j esus an
SE R AI ON S.
w ide to bias, Wbidir fiat o fiou mai st not sne me naw , bat
gflt'
rwardfioa sbalt sue me Here men taken of bis tixt, how
bei shulden love be Chirche, and procure to it b i charite bat it
kepe Cristis ordenance . For worldli love, contrarie herto, is
nyebe hate bat Crist forfendib as3i_f_ a man wolde . fede a
knowun here, for worldlynesse bat men ben inne.
pa Montana: Gosrm. m PRocs ssrol WERE.
[ S E R M O N c V L ]
Qui t vestrnm babebit amioum.—LUC. xi.
pm gospel tellib bi opyn resoun how bat Crist mut love his gam e?children. Luk tellib how Jesus seide to his disciplis bis en
sample ; Wbieb of gou sbal bave af rend, and sbal go to b im at
mydeygt, and sbal sei eto bim, Frend, lenefiou mefire loves ,j br my
f rend is coman out q/fie w e to me, and [ bave not metefiat l sbal
putte s bre b im. And be wib /nne answ er inge seie, M lefion be
bevy to me, now fie dore is sb itt, and my eb ildr en ben in bedde wlfime Imay not r ise and gyve tofie. And be laste bnoebinge, I
seie to303, algif be sbal not gyve b im and r i se,f or fiatfiat be i s bis
f rend, nefielesf or bis sbrew idnesse, and noye bat be frend mahibhim, be sbal r i se and gyve b im looves, as manye as bim nedzfi ,
sib he shulde have more anoye to dwelle stille in his bed. And
I seie to gou, seib Crist, Ax e ge, and it sbal be govun to gou sebe
ge, and ge sbal/j a de bnoebe ge, and it sbal be openyd to3014. For
erb man fiat ax sfi tabzfi , and be fiat sebififyndefi , and it sbal be
opened to bimfiat bnoebzfi . For wbicb (f gou ax tfi b i sf adir breed,and wber be sbal gyve bim a stoon ? Or i/ be ax e a figsb wber
be sbal gyve bien an eddirfor fiefigsb ) Or if be ax e an ey, wber
be sbal dressse bim a seorpioun P perfor if ge, szfi ge beyuele,
l So in E ; om. A.
’ bis, E.
3fiscbe, E.
0 From the earliest times the cession, on the R0 tion days. SeeLitan ies used to be chanted bythe Bingham
’
s Antiq. lee. xiii. r, n .
clergyand faithful, walking in pro
kudos: tot lilen rehy.
WYCL IF ’S
(ybevene sbal gyve a good spirit to menfiat ax en bim. For God
is more lovynge, more merciful, and more ftc to gyve hise sones,
ban men maybe to gyve her children anygoodis.
It is seid comunli bat mannys frend comynge from be weie,is mannys spirit bat is wageringe
laboute desiir ofworldli biagis .
But whanne bis Spirit seeb b i resoun bat bis is bisynesse and no
profit, banne it turnebagen to be man, and axibhim foode medefulto him. Dis man comeb at mydnygt to God, bat az ib himderknesse of synne, bifore he be purgid of lustfulWillis bat hehab had in be world. For clerkis seyn, bat where mannys spirit
is, bere he is, sib he is bat Spirit ; and filosofris seien over, bat
mannys spirit is where evere his afi'
ecioun is. And bus seibPoul bat his conversacioun is in hevene, as ouren shulde be .
Des children ben in be bed wibman, bat ben in reste of hevene
wibGod, and maynot ryse and disserve to man, as prelatis bat
serven here to ber breberen. Dis lastinge knocking is purgingofman bat hab lyved synfully; bis improbite to bis purpos is
just tariyng of God, to gyve to man bat is unable bingis pro
fitable to him. Des bre loovys ben bre knowingis bat man habof be Trinyte ; as ech knowing of an article of bileeve is clepid
a loof.
And bus bat man of be world gyveb a stoon instide”of breed,
bat instide of articlis of be troube gyveb doctrinal conclusiouns
bei ben stable in trube everlastinge, but bei fedeu not mannys
soule. He gyveb a serpent to mannys soule instide of a figsh,
bat gyveb b isi werkes of be world bat venemyn men as an eddre.
And so figshis ben medeful werkis, for to gete be blisse of
hevene ; and serpentis ben bisie werkis, to gete here worldli
welfare. Dat man gyveb a scorpioun in be stide of an ey, bat
gyveb worldli frendship or love for love or frendship in God .
For such worldli frendship mote stynge a man at be laste, but
love in Crist lastib evere , til bat it hab brougt a man to blis.
And bus, if we taken good hede, worldli frendis serven bus men ,
bitwixe whom be i seien is frendship and love , for ber jugement is
And bus be pOpis, and Ober prelatis, gyven ofte to ber fleishli
in etu de. E.
WYCL IF ’S
ygen into beven, and seide, Fadir , M e is comun elar ifie fiou fii
sone, fiatfii sone clarejiefie as fiou bast govanfii sone pozoer ofaljleisb —as who seie, Clarifie bi sone , as bou hast govun him
power of almankinds—fiat alfiing fiatfiou bast govun to b im,
be
gyve bem liif w zfiouten ende. As who seie, Mankynde, of which
bi sone hab power, is dividid in two partis ; 0 part shal be
dampned, aneber shal be saved ; and in bobe bes two partisshal shyne power and mercyof Crist. Crist shal gyve beingwibouten ende to bobe bes two partis, but be firste part shal bedampned, and shal be st0ppid in helle, and lyve in ful justpeyne, bi be grace of Jesus Crist. So if bei weren led wibresoun, bei shulden be fayu of bis peyne, for bis plesib to God ,and to alle seintis bat ben in love. And it were moche more
peyne bat bei weren in hevene wib bis synne, wibouten anyobir
peyne, ban is peyne bat bei now han. For filbe bat be world
badde banne were in bes synful men in hevene , and so bei
mooten nede be da pned, for fairnesse of Goddis rigt. And
be firste part of bis word tellib all bis sentence, how dampned
men, st0ppid in helle , ban fairness of Goddis rigt. But it
is not Cristis maner to clepe bis, liif wibouten ende , algif a
sofistre wolde graunte bat bei lyven wibouten ende. But be
secunde part of mannys kynde , bat is sprad in brood bevens , is
toold in be secunde part of bis word bat Crist hab spokun . So
bat be ende whi be Fadir gaf Crist power of bes, is , bat C rist
gyve hem liif in blis wibouten ende. And bobe bes partis beno bing, for bei ben mankinde hool.
And so al hool mankinde, bobe saved men and dampned ,
gymn han beyng of Crist wibouten ende, but on two maners. And so
men construen bes wordis to double entent — and first bus, bat
al mankinde bat Crist hab have beyng wibouten ende , but be
bettere part of bis kynde ben bei to whom God gyveb blis. Desecunde grammer of bis word hab anober undirstonding, bat al
bat is govun to Crist, into oonhede of his persone , gyve blis
wibouten ende to seintis bat ben in hevene . For bobe Godhedeand manhede of Crist is oonheede of hooli Chirche, and bis
heed gyveb blis to ech memb re of bis Chirche .
cm ; d ec lares And fi is is fie blis/ ill Iii] , to knowe fiee, oon ver ry God , andthatHe Is God .
3m , E.
SE R M ON S.
byt efiatfiou bast sent, bat is oure Lord j esus Crist. And here
it semeb openli bat Crist seib bat he is God ; sib blisful liif
stondib in knowinge of bis trube, bat seyntis han to knowe beFadir and his Sone , aloone verryGod. And bis is good witt of
bes wordis ; and bis witt denyeb not bat ne be HoolyGoost also
is bis same God, be which is aloone verri God. And bis know
yng bat Crist spekib of, stondib not al oonlyin witt sib fendis
knowen bat bis is sob; but it stondib in witt and wille . And
bus seyntis ban anober knowing ban han dammed men, bat
plerkis clepen intuycioun. For, as clerkis seien wel, a man seebnot b i face of Spirit be unmaad Trinyte, but if he have joyof
bis sigt.
Crist seib aftirward to his Fadir, I bave clar ifiedfie above fie
erfie. And it semeb bat Crist spekib here to bis witt, as in
Matheu, bat Crist hab preisid his Fadir here above be erbewibouten errour ; as bes prestis bynden and unbynden above
be erbe, bat doen bus wibouten errour of discord to wille of be
Godhede ; and al bis moot nedis be boundun or unboundun in
hevene. I bave endidfie werkfiatfiou gavest me to do. And now
elar ifie mefiou,f adir , atfiisilf , wefi fiat clar itefiat I badde bifore
fie world was at fie. For Crist badde clarite and blis at his
Fadir, be which was be Godhede bifore ih kynde , but not in
tyme bat be world was ma d of him. Y bave sbew idfii name tomen,fie wbicb fiou gavest mey
“
fie war Id fiei werenfiin, and fiou
gavest me bem, and git bei ben bine as bifore , and fiei ban kept myword. And now ban fiei knowun, fiat alle fiingi s fiat fiou bast
gaven me ben originali offiee. For Y bave goven to bemfie wordisfiat fion bast goven to me
, and fiei ban taken, and ban knowun
treulyfiat Y ram out qffiee, andfiei ban“
bileoedfiatfiou bast sent
me. Y preiefor bem Ypreie notf or fie world, butfor bem fiatfion bast gaven me,fi r fiei benfiine ; and bus bis preier is skileful.
And alle myfiingis benfi ine, and fii fiingis ben myne, and Y am
clar ified in bem. For Crist is clarified, bobe in Godhede and
manheed, in bingis of his Fadir. For alle hise Padris bingis ben
hise, sib he is be same God ; but bis he leeveb to telle opynly.
And now Y am not in fie world, and fiei ben in fie world, and Y
come to fire. Dis now'
bitokeneb a short tyme of a daybatI M E
WYCL IF ’S
Crist was inne and he was deed in be same day. And so now
he lyveb not bus, but apostlis lyveden longe after, but gif it were
Scarioth, bat hangid himsilf wib a grane ; but bis Judas is noonof hem bat Crist spekib of in bis place.
bx GOSPEL on Ascxs crous hun[s]u r .
R eenmbentibns sendeeim. Manx xvi.
[The sermon which follows in all the MSS. is the same, word for
word, w ith that alreadyprinted at p.360 of the first volume. The
reader willsee , on referri ng to that sermon, that theDouce MS. (E)did not include it in the list of its festival sermons, the scribe being
probablyaware that it was contained among the Ferial sermons, and
desiring to save himself the trouble of a double transcription. An
important error in the text, as printéd (solelyfrom Bodl. 7 88) inthe first volume, can now be corrected bythe help of these ad
ditional copies. On p. 36 r, l. 33, byreading‘as C rist seib
’for ‘And
C rist seib,’which all the copies of the Ferial sermons authoriz e us
in doing, the whole difi cultyof the pas age is removed ; the re
ference being to Apoc. xxi. 4,
pa Fawn GOSPEL NEx'
r s tres s Wr'
rsorvm v.
[ S E R M O N c x c v u mEt ego mittopromissum.
—LUC . xxiv.
Drs gospel tellib, b i Lukes sentence , how Crist toke lceve of
his apostlis. Luk seib how Crist bihigte hem, L o, I sende into
gou fie bibigt Spirit 4 myf adir , bat is be Hooli Goost. bat be ishulden take soone aftir ; and berfore, sitte ge infie citee, til ge ben
elofiid w zfi vertref rom above. Cr ist ledde bem out into Betbary'
e,
and reiside up bis bondi s, and blesside bem. And itf el, fie wb ilebe blesside bem, be wente f rom bem, and was born into bevene.
And bus, Crist dide ever good fro b igynnyng of be world‘to be
cende ; and he dide good bi his manheed fro bigynnyng of it to
1 E om. of be world .
WYC L IF ’S
ne ober substaunce, ne ober kynde. Disgaast sbal dwelle w zfiouten ende, wib alle men bat shulen be saved. And fiis world
mai not tabe bim, as it mai not take spir it of trenfie. For as bis
world mut nedis be dampned, so it mut nedis faile of be rigt
cende bat God hab ordeyned to mankynde, bat is, to be blessid
in heven. For fi is world seefi not fiis spir it, ne bnowifi b im bi
his werkes but ge sbulen bnozoe bim,f or be sbal dwelle at gore,
and be sbal be in gou, as fier is in a brennynge coole.
Y sbal not leeve gou w zfiouten f adir ,for Y sbal come to gou.
Bit a litil tyme passib, and fie wor ld seefi me not fianne but ge
sbulen se me for I lyve, and ge sbulen lyve. And bis is blisful
lyf bat Crist spekib of here. I nfiat day ge sbulen bnowefiat Y
am in myf adir , and ge in me, and Y in gou. For sich knyttlngmut be in blis ; and herfore seib Crist aftir, Hefiat bafi my eons
andementis, and bepzfi bem,be i sfiat ilkefiat lovefi me and befiat
lovefi me sbal be loved of myf adir , and Y sbal love b im, and Y
sbal sbew e bim mysilf .
Here men seyen, bat be world is taken on manymanesis.
Sum tyme for be multitude of alle creatures bat ben ; and busseib Joon in his gospel bat be world is maad bi God. Dat summen seyu , bat bis world is oonli bodili substance, and neiber
Spirit ne accident, is a wilful speche ofman 3. But sum tyme
be world is taken for al be multi tude of men bat shal be saved
or dampned and bus seib Joon bat be world knewe not God ,
algif it were maad bi him. And bus seib Crist a litil b ifore, bat
he took seintis of be world. And manytymes is be world taken
for men bat loven so myche be world, bat bei shulen be
dammed berfore. And bus seintis ben not of bis world . Sich
maner of undirstonding shulden preestis cunne bat reden be
gospel. And bus Crist preieb not for be world, as for bes men
bat shulen be dammed, but for men bat shulen be saved , for
Cristis preier mut nedis be herd.
‘ So E ; A has on .’M , E.
WYCLI F.
SE R III ON S.
PE MONEDAY GOSPEL m b]: W rTSON WERE.
[ S E R M O N C C . ]
Sic Deus dilex it mundum.— JOHN iii.
Drs gospel tellib Of Goddis love ; how he loveds mannis 32231330kynde, to teche man to love God bi be meedful crafte Of love .
CM“
Joon seib bat, Dns God lovede fie wor ld, and mankynde and his
Chirche,fiat be sbulde gyve b is oon born sone for bem. And no
man mai seie here , bat God failide in wisdom Of bis werk ; sibGod maynot gyve his sone, and aliene havyng of him fro God ;
but Ober creaturis ben beten’
d , and noon ben worsid, bi bis gifte .
For b i be manheed Of Crist, and be merit bat he dide, alle
manere creaturis serven God in betere stat. And so b i be
manheed Of Crist is be world maad beter now. And so, how
ever we taken be world, but gif it be for dampned men, it is
soib bat God hab loved so be world, bat he shulde gyve his sone
for it, and algatis for holi Chirche. God 3af his sone to make
it free, for noon Ober redempcioun was ynowg for mannis synne.
De ende whi bis marchandiz e was maad of God stondib in bis ;
fiat ecb manfiat trow zfi in Cr i stper isbe not, but bave lii/ q/ blis.
For God muste nedis save mankynde , sib he ordeynede
summe to blis, and movede hem to disserve 1,for bis ende
bat he desiride.
For God sente not b is sone in to fie world to j uge it now , but iii:fiatfie world be saved bi bim. For ech dede bat Crist worchib 23,hab an ende wherfore he doib it ; as his Incarnacioun was for
“mam a“
to save bis world, and his liif bat he ledde here was for bis ende ,and to plese God. But comyng to be dayOf dome shal be for
to juge be world,and to make be world betere , and bus algatis
to plese God. But God forbede bat we seie, bat God sente
Crist in to bis world for to dampne bis world, or holi Chirche,
but algatis for to save bis world. Hefiat trow zfi in Cr ist is not
disserve blis , Q.
SEBXONB. VOL . 11. ll
WYCL IF ’S
bus j agzd but be fiat trowzfi not is now j agid to helle, f or betrow zfi not infie name offie oon born sone o/ God.
Dis is fie j ugement,fiat ligt is eomen in to fiis world, and git
men ban loved more derbnessefian ligt bat is to seie, bis is mater
Or cause Of Goddis jugement, sib for bis folie Ofmen God shal
dampne Sich foolis ; j br fier werkes werenyvel and herfore
bei loveden yvel, bat is derknesse Of synne, and hatiden ligt Of
rigtwisnesse. For eeb man fiat dozfi yvel batzfi ligt, and eomefinot to ligt, fiat b is werkes be not reproved. But befiat dorfi treufie,eomefi to ligt,fiat b is werkes be sbew id, fiat fiei ben maad in God .
And bis word bat Crist seib here mai be shewid now in dede ;
for m oms bat now ben doon ben bid and defendid, not b i
resoun but tirantrie, bi mannis strengbe and bi lesingis . And
sibGoddis lawe is ligt, bei baten to come to Goddis lawe.
DE TEWISDAI GOSPEL m I»: Wr'
rSON wan .
[ S E R M O N c c 1. ]
Amen, Amen, dico vobis .—JOHN x. [L ]
Christ the eood Drs gospel tellib a parable Of Crist, how men shulen knowe
goode heerdis. Crist seib bus at be b igynnynge , Sofili Y seie
to gou,befiat entr zfi not bi fie dore in tofie folde of sbeep, but stiefi
above bi fie roof , be i s nygtfieef and dryfieef l . But befiat entr zfibifie dore, be is beerde of fie sbeep. De nssber openefi to b im,
and
fie sbeep beeren bis voi s, and bis owne sbeep be elepzfi bi name, and
ledzfi m f orfi . And wbanne be bafi sente out bis omne sbeep ,
be goxfi before bem,and fie sbeep suen bim, f or fiei knowun b i s
vois. But an alienfiei suen not, but fiei fieen f ro b im f or fiei
knowun not fie vois of aliens . Dis proverbe seide j esus to bem,
butfiez’
bnewren notmbat be wolde speken to bem.
The resemblance between the origin . But in this passage there
vers ions Of the gospels given in this is a remarkable coincidence ; bo th
series of sermons, and those found the Wycliflite vers ions render the
in the Wyclifiite b ible, is usuallyso fur et latrO Of the Vulgate nygtslight, that the former might, for bef and daybef,
’
a singular transla
aught that such resemblance would tion, which two persons would not
prove, be of wholly independent be likelyto hit upon independently.
WYCL IF ’S
PE GOSPEL ON W EDNESDAY IN W r'
rSON WERE.
[ S E R M O N C C I I . ]
Nemo potest venire.—Jomt vi.
IN bis gospel tellib Crist how bat be kepib his Sheep. And
first he tellib one help bat men ban Of be Fadir Of hevene , in
ber comyng to Crist and bis belp mai not faile. No man
may come to me, sezfi Cr ist, but gif fie f adir fiat sente me drawe
bim. For be Trinite nedib ech man to alle goode dedes bat
he doib. And bis Spiri tual drawyng lettib not fredom Of wille,
for God bat drawib and nedib bere, makib man for to wille ;
and bus violence is excludid, and free wille is brougt in. And
sib bis Fadir is almygty, no man mai lette bis drawyng. And
preie bou God bat he drawe bee , for worbinesse Of bi liif
for man mai be so unclene bat God Wole not leie bond On him.
But, for be werkes Of be Trinite mai not be departid, berfore
tellib C rist what he shal do in dayOf be laste dome. I, he seib,
sbal reise bim to lie] in fiis laste day. AS Crist drawib wib his
Fadir , SO mut his Fadir quykene w efi bim. I t i s wr itun in pro
pbetis1,fiat alle bes sbulen be Gaddis sealers for sich ben able
to be taugt of him, and so to be drawun of him to heven .
Ech scoles fiat bafi berd, and lerned of fie f adir , eamefi to me
for Y gyve forme and grace , for to do bis traveile , and come
to be ende bat he hab lerned. And bus acord Of be Tn’
nite
mut move ech man bat goib bis gate . Notf or eeb man seefi
fief adir but befiat i s (yGod, be seefi fie f adir , here b i bileve,and in heven cleerly. And SO scoleris Of be Trinite moten
nedis first have be b ileve.
Sofili, Sofili, Y seie to gaze, be fiat trow tfi in me bafi lief wzfioutenende. Dat man trowib in Crist, bat hab b ileve, formed wib gra ce ,bat God hab ordeyned him to blis, and hab good love after bis
ordenaunce. And bis is in mannis power, bat takib good heede
SO in E ; A excludes the clause from the quotation.
SE R M ON S.
to Cristis werkes, for Crist dide evermore good, and dide not
harm, in punishing. And bus men bat be Fadir drawib perisben
not for hunger ; for Crist seib bere sobli, fiat be is fie breed ofIii/ I For bi his manheed and his Godhede he fedib goostlyhis
clerkes, bat gon be weyb i which he drawib, in forme bat he habseid bifore. Holde bou his mandementis, and he drawib and fedib
bee, and defendib bee . Dis breed is beter ban angelmete for,
w j adr is eetenfiis breed, and git weren deed on double maner,bobe bodili and goostli. Dis isfie breed comyng dounf rom bereue,
-and bis is be ende whi Crist cam doun for entent of mannis
profit,—fiat ;yanyete (yfiis breed, be sbal not die be secound
deb. Dus seib Crist, fiat be is guyb breed fiat ram doun f rom
bevene gi/ any eete (y'
fiis breed, be sbal lyve w zfiauten ende and
fie breed fiat Y sbal gyoe is myfleisb , f or lii/ (f fie world.
Dis bileve crieb ofte on us,and git we showen bat we trowen
it not, for we kepen not Cristis wordis, ne benken ougt of his
werkes. And git we shulden ete Crist goostli in oure soule ,
whanne oure bougt and oure wille weren bus on Cristis bodi.
tE bus snax GOSPEL IN bx W ITSON WERE .
[ S E R M O N c c 1 1 1 . ]
Convocatis j esus x u apost[o]lis.—L l'
c . ix. [1
Di s gospel tellib how Cristis apostlis weren taugt Of him to
go and preche, and in bem ben we taugt to kepe be fourme bat
Crist telde bem. Cr i st clepide togidere bis tw elve apostli s, and
ga/ bem ver tue and pawn upon alle f endis , to lette hem ; and so
it semeb bat Scarioth badde bis power for a tyme . And Crist
gaf bes apostlis virtue ,f or to beele siiknesse of men . And be sente
bem/or topreebefie rewme (f God, and bele sebe men and Cr i stseide to bem, M 'le ge ber e ongt infie wey, bat wole lette gou in bis
ofi ce ,—neefier a stof , ne a ser ippe, ne breed, ne money ne bave
ge two eotis. And to bes‘ fyve weren bei Oblishid evere, whanne
So in E ; bes , A .
the m e d tb e
WYCL IF ’S
bei shulden do bis ofiioe ; and onyof bes fyve wolde lette on
onyside to do bis Ofiice. And bus bei mygten wib bes wordis
have ech of bes fyve biagis, gif bei wolden helpe hem bi Skilh
to do be ofiice Of preching. And in to wbat bous fiat ge entren,seie gefirst, P ees tofiis bores . And grf fier be a sam t/ para gon”
pees sbal reste on bim ellis it sbal tame agen to goal. And
dun/le ge in fie same bous , and wende not fiennes bi insolenoe.
And wborver ressq oe not gau, ge sbu1en wen& out gf fiat a tee,and sbabefie poudre gt
’
gaur/eet in witnesse upon bem. And fiei,
and beelrnge on eeb side.
In bis gospel maymen see Wher freris and Ober holden bisforme in ber preching to be peple. But fruyt of hem shewib
bat nay. For, first, bei synnen in ber purpos ; for bei wolen
no t beele goostli, but cast meenes to spuyle be puple, and berv
after bei shapen ber wordle. And bus bei prechen not be
gospel, as Crist biddib in bis place , but bi dremes frid ober
fablis bei moveu men for to figte ; as in a passage la te to
Flandria be freris prechiden a lady‘ dreemb , and bi a feyned
soilyng bei spuyliden be peple but freris hadden part. And
bus bei Spuyliden be rewme Of Engelond Of men and moneyand Of feib, and bei harmeden men of Ober rewmes manywe ies ,and quenchiden love. Dis is fruyt Of ber prechinge , and manyOber fendis fruytis. And fewe freris and clerkes, or noon, maydenie soblybat ne bei assentiden to alle bes barmes, and bus
manyben irreguler. Who was he bat grutchide agen, Or in
word or in wille ? And whoever maylette , and doib not, be
assentib in a maner. And so we alle ben aocusid bifore God
of oure conscience, and fewe freris mai shake be powdir Of ber
feet to Cristis entent. For bei ben chargions to be puple , bat
a lmii H OM E
‘ This passage . concerni tbe what the ‘ late passage tO Flaundris'
declaration of peaoe. is not refers to). tbat some pious ladyhadin St. ln ke, but is added here by ,
received assuranee in a dream thatWyclif from the lel pasu ge the souls of all those who fell in tbe
in St. Matthew , tt. x. 1 2 . holy warfare would be admittedl' Probablythe friars announced. immedia tely tO Paradise t—a t any
while preaching up the crusade in rate some current storyOf this kindfavour Of Urban (for this clearlyis must he intended .
mother. andother cures.
WI’ C L IF ’
S
sbulen w ile,fiat mama} sane bafi pow” in erfie toforgyve W e,
fiarme be seide to fie fiaralatik, Y w e to fiee, r ise fiore, and take
m yfir’
bed, and go into fie
’
bores . And anoon be, r ig/age brj b r e
bem, take up beir bed in wbicb he lay,
and wente into In} bores,
segjmge fiat God i f greet. Ared wander took bem alle, and fiez'
magnefieden God, and fier'
weren f ulfilled (ydrede, and seiden,
fiat we ban rem wander: to day. Of bis is seid in Mathew
gospel on a Sunday what it mene
bx 6 03931. on Txt TE Evr n.
[ S E R M O N c c v . ]
Surgens j ester de Synagoga.—LUKE iv.
prs gospel tellib of a myracle bat Crist dide in a womman .
Luk seib bat, f em roos offie M gogo, and entr ide into Symonde'
s
bores . Men seien bat bis Symont was Symount Petre, his ownedisciple ; for longe after his first clepynge Petre suede him
not And fie uyves sistir of Symount was holde w zfi greet
f ever zir, and fier'
preieden b io:f or 7 n’
r . Ared Cr ist, stondzhge aboveln
'
r , eomandz'
de fie f ever , and it lef te leer and size roos anoon,
and servede him. And wbanne fie sunne was go dorm , alle fiat
badden sr'
r'
k men in dyverse siik nesse}, brougten hem to b im and
be leide bondir upon ecb of Item, and beelz'
de bem. Also f ondle
wenten out of ma rry of bem, fiat erz'
edm , and seiden fiat, pore art
Gaddis mm . Ared Cr ist blamede, and sufi'
rx'
de bem not speke bus
longe tofiepaple,f or fier’
w isten fiat be is Gm'
rt and sich fendis
ben foulwittnesse .
Ared on fie morewen wbanne it was day, C r ist wente to a
deser t place and fie f olk saugte b im,and camen rigt unto bim
,
and fiez'
helden lu'
mfiat be s/mlde not wendef rom bem. But Crist
seide to hemfiat, I’ meet preche to ofier citee: fie rowme (1 God.
Here men moralisen ofte of bes feveris, and ober sukn"fisis ,
n arew , E.
See Sermon XIX ., vol. i .. p. 46 .
SE R M ON S.
and seien, whanne Crist heelide comunlyof onybodily siik
nesse, he heelide of goostly sikenesse , figurid b i bis Obersiiknesse . And so, sib feveris is a siiknesse maad of distem
pour of humoures, and blood is moost kyndelyumour an
sweringe to be love of God, bre obere umors in man answeren
to bree Ober loves. Sum men love to moche ber bodi ; and
summe to myche be world ; and summe loven to myche
sloube, and Ober b idding of be fend. And bus ben grete feveris
in be soule, bat troublen it more ban bis be bodi. Of bes
feveris, and medecyne of hem, maymen make a longe speche .
prs rs bE GOSPEL ON C ORPUS C HR ISTI new.
[ S E R M O N C C V I . ]
Caromea vere est cibus.—JOHN vi.
h is seid ofte b ifore, how Crist tellib in bis gospel of Joon,
bat men shulden goostli ete his fleish, and goostli drynke his
blood. And sib Crist is be firste treube , and hatib lesyngis,algatis bree treubis shulden men sue, and flee wysely breelesyngis. First, men shulden have treube of bileve, and flee beerrour ofmys-bileve. After, men shulde have treube in wordis,
and fle be falsheed bat is in wordis. Sib, men shulden han be
treube of liif, and flee falsheed’ in bis liif.
I t is seid comunly, bat mannis soul mut have two chauelis,
bobe be over and be nebere, and bes moten cete Cristis bodi.
De ueber chawle stondib in witt, bat men wite welwhat Goddis
lawe meneb, and fle errours in bis mater, for bis is a foul synne.
But Goddis lawe biddib bat we shulden not speke fals of oure
neigbore and it is moche more synne to speke fals of Crist, 23mg,
bobe God and man . Des ben to rude heretikes, bat seien beieten Crist bodili, and seien bei parten ech membre of him,
nekke, bac , heed, and foot. And alle siche heresies springen, !
for bei witen not what bis oost is. Dis oost is breed in his
bumour , E. 50 E ; falseed , A .
WYC' L IF’
S
kynde, as ben Ober oostes unsacrid, and sacramentaliche Goddisbodi ; for Crist seib so, bat mai not lye. And so, 3if bis sacrament be foulid in bat bat it is breed or wyn, it maynot bus be
defoulid in bingis which it figurib. And so a man brekib not
Goddis bodi, ne drynkib his blood wib his moub, algif he ete
and drynke be breed and be wiin bat is bes ; for bei ben not
bes in kynde, as Baptist was not in kynde Hely. And bus a
mous etib not Cristis bodi, algif he ete bis sacrament ; for be
mous failibgoostli witt, to chewe in him bis b ileve.
after bis neiber chawle, in which ben pi3t manyteeb,as articlis of bis b ileve bat a trewe man shuld have, be over chawl
is nedeful, which is groundid in mannis love ; bat for bis fleish,and bis blood, and bis passioun bat Crist sufl
'
ride in hem, we
loven Crist for his worship and oure profit bi hoolyliif. And
bodilymete of bes sacramentis is litil worb, but gif bis come.
And he etib betete Goddis bodi, bat hab bileve and bis good
love, ban he bat etib bis sacrament, and failib more in bis
spiritualmete. And herfore seib Austyn Bileve and bou hast
eeten. And here mai we se, bat men bat gon to chirche, and
kissen pileris, and heeren aftir manymassis, and ban wib bis
an anclene herte , eten not or yvel Goddis bodi, as bei taken
yvel hislsacrament. For ber wordis and ber liif ben false
comunly; and so be treube, bat is Crist, hatib hem for bis
falsheed.
Dis, Q.E.
S. A Tract. in fl am Evaag. eredatir in u m quem n iu'
t ille. Hoe
As this passage estemo mandueare a’
bams non qui
is frequently quoted by controver per-ir, zed qui per
-mane! is vitam cater
sial w ri ters , it may be as well to ream. Ut quid paras dentec et
give it in exam .‘ Rerpoudit 7a m . ventrem? Cra le.ct manducastifi
WYC L I F’S
eende. But wel we witen bat bei ben just, and techen at be
laste bis cende. And bus moralte of be olde lawe, bat stondibin be lore of vertues, lastib in be newe lawe, and wibouten cende
in bevone. And bus Crist fillib be olde lawe and mahib a
perfit cende berof, for it is purgid bi be newe lawe, and more
ligt us to kepe .
And bus seyen clerkes, bat as a man is ma d of bodi and
of soule, so ful lawe of God is ma d of be olde and of be newe .
De olde is mater of bis lawe, and be newe forme berof. And‘
as mater and forme ben 00 bing in substaunce, as be bodi and
be soule ben o persone1, bat is be spirit,
—so be olde lawe and
be newe ben 00 bing in substance. And bis forme is charite ,
bat was everemore in be Chirche, but it toke perfit degree b i
charite bat Crist taugte. 3if we wolen bryve , love we bis lawe ,and caste aweie all Ober lawes, but gif bei helpen and serven
berto, and so myche mai bei b e sufl'
rid. But sum men benken
bat as two partes of be old lawe ben abreggid, myche more
two mannis lawes,—be popis and be emperours, shulden be
lefte ; for bei acorden lesse wib Goddis lawe, serven it lesse ,and speden it lesse . Dis sentence shulden prestia seie, and
defende it b i resoun .
l‘n SEcUNDE Wa ssnar AFTI R CORPUS Cmsr r.
[ S E R M O N C C V I I I .]
Cum vene’
ssetj esres .—Manx xi. [Mam xxi.
D13 gospel tellib how bat Crist st0ppide his enemyes in ber
questioun. Wbarme j esses was « men intofie temple,fier camen to
bim,as be taeqte, pond s of preestis , and cldre men, and ox ides:
fir’
s pu shover: of bin Telle res in wbat power fiou doistfies fir’
rrgi'
s ,
and wbo ;af fieefirspower . And bus axen princis of preestis to
day. whanne men tellen bi be gospel be defautis bat ben in bes
princis,Who ;af bee leeve to preche ? Y suspende bee, wibouten
ryng. l“ A and E concur in describing this gospe
las taken fromwhereas ll in in fact from Matt. m . Q does not name anyevangehst.
SE R M ON S.
mylceve to preche in mydiocese. j esus answer ide, and seide to
bem, And Y sbal ax e gore 00 word,fie wbicb gg’
f 3e seien to me, Y
sbal sez’
e ;ou in wbospow” Y dofies fir'
ngz'
s. De bapgwn of'
/oon,
of wbennes was it? of broene, or ellis of men 2 And fier’
fiougten
amongbem, and seiden,3? we seienfiat it was of bevene, be sbal
seie, Wb i trowen 3e not b imP For Joon bare Open witnesse Of
C rist, bat he is God and be grete profete and albe bisynes of
Joon was to preise be state of Crist. And 357 we seien, bat
Joones state was of men, we dreden fie camante (ypaple,for alle
badden j oon as a propbete. And fiez’
answer iden to f ew , and
seiden, We w iten not. And be seide to bem, Ne Y sez'
e to 30a in
wbatpozver Y dofies fiz'
ngrlr.
Here shulden trewe prestis and cunnynge holden hem in
boundis of be gospel, and preche noo bing but witt of it, andbing bat fallib as knb wen to men ; and banne mai bei answersto bishopis, and to folk bat axen hem wher is ber power. But
gidere bei not of be puple b i symonye , as freris doon, and kepe
hem clene fro Ober synnes, and banne God hab sent hem. For
bei han lerned bat Crist is Lord of be lond bat bei walken inne,and Crist bad his prestis preche be gospel to alle men for his
lordship. And for bis men shulden not be yvel payed ; sib bis
hyerste oflice fallib to bishopis, and bei shulden not be yvel
payed, bat men helpen hem bus freely. Dei ;yven lceve to besfreris for to proche, but on Ober maner for bei prechen fablis
and dromes and lesyngis, and beggen after. And Anticri st habfounden a lawe , bat bes prelatis shulden 3yve sich lceve, and habordeyned bat nopersoun shalhave cure but b i his lceve. And
bus, sib manyAnticristis prelatis ben fendis, as was Judas , hehab ordeyned bat siche curatis shulden be confirmed of be fend.
But gif Anticrist wolde seie bat sich prestis ben endurid bi
ensaumple of his prelat, banne he spake more propirly. But
what trewe man wolde not have orrour bat prestis shulden not
serve ber God, but ; if be fend 3af hem leeve ? In be hierste
werk bat God hab beden, be puple shulde lette bis lawe to
rengne ; and preestis shulden preche wibouten be Chirche. But
here it is a skilful bing, gif pseudo-
preestis prechen amys, bat
biest, E. borrow .E.
How this la tobe understood .
3. Austin’
s e a
l
WY C'L IF ’S
bishOpis letten hem to preche ; but errour shulde be first
knowen, for Goddis werk shulde not be lettid for bing bat mensupposen to falle. For banne no man shulde seie his preieris ,
and freris preching shulde be suspendid, for it is knowun bat
bei erren in bes foure bingia bat we ban seid. And bishOpis
shulden letten alle bes foure, and maynteyn Cristis ordenance ;
for ellis bei shewen wib whom bei ben, and how be fend is ber
pr.WEDNESDAI Gosrsr. AFTIR pa barons Sonsnararm Tars rr s .
[ S E R M O N C C I X .]
Drs gospelofMatheu tellib, how a man shallyve here in erbe.
First, Crist biddib to alle men to assente tofier adoersar r'
e soone,
wbilefiez'
ben in w e w zfi bim,lest be gyve ban tofiej uge, and fie
tofie mynystre, and fiei benput inpr isoun. Soblyseib Crist, Yw e tofiee,fiore sbalt notgo outfienne, tr
'
lfiore ;elde fie
laste/erfir'
ng. But in bese wordis ben bree doutis ; first, who is
bis adversarie ; aftir, who is bis juge, and mynystre, and prisoun,
bat Crist spekib of be bridde doute, of Origene, is, what is bislaste ferbing ? For it semeb of Cristis wordis, bat alle dampnedmen shulen come out of helle .
Seint Austyn, after greet sekyng, techib bat bis adversarie is
be lawe of God while man is in synne and sib alle men aftir
Crist ben in synne more or lesse, Goddis lawe is adversarie to
alle maner of sich men. And man consentib to bis lawe ,whanne he accordib him wib it ; as men bat impungnen bislawe, or loven not bis lawe at be fulie, or synnen agens bis lawe ,shulden soone here consente berto . And be liif bat we lyven
here is clepid a weie to a terme.
De secounde doute is more ligt ; for bis juge is Jesus Crist,bat shal come at be laste dayof dome , and deme alle men bi
The passage here referred to is in the ninth of S. Austin'
s Sermon s
ad Populism, ch. iii.
to Elias.
WY CL IF’S
And gt’
f fit’
rigt boond selarendrefiee, be'
tte it aweyand taste itf ro
fiee for it spedrfi tofieefiat oon of fir’
membr isper isbe,fianfiat al
fiz'
bodt'
go intofiefier of belle. And bis bond is good werkes bat
men doon in almes dedis ; and it were betere to lceve bes werkes,whanne bei ben mater of pride aftir. NO man undirstondib bis
gospel bat Crist b iddib to kitte mennis bondis, or onyOber partof man, or bat he shalwante hem in blis. But Crist techib to
take swey, ghe , goode werkes of bes partis, algif man wante in
blisse of hevene bat he badde don bes goode werkes.
pE WEDNESDAY GOSPEL AFTIR rov E SONDAY AFTIR TRrNrrE.
[ S E R M O N C C X . ]
Interrogaveruntfestem. xv n. [ ro.]
Dis gospel tellib how Crist answeride to a questioun of his
disciplis, and how he dide a myracle after, bat his disciplis
mygten not do. Matheu seib bat, De dzlsa'
ple'
s ox iden Cr est, and
seiden, Wbat seien scr ibis fiat Helymutfi rst come b ifore domes
day? And Cr ist answm'
de,and seide to bem
,Hely is to come
,
and sbal restore allefiz'
ngz'
s. SofilyY sole to gore, fiat Helyis now
eomen, and fiez'
knewen bim not, butfiez'
diden in bim wbatever fiez’
wolden . And so mannis sone is to suf r e of bem. Andfiannefie
desaplts rendz'
rstoa'
en fiat be telde bem of j oon Baptist. Crist seibhere , and bifore also, of Joon Baptist, bat he is Hely. For if
we taken Helias ’ Office , and be liif bat he badde, and putte it b i
Joones liif, bobe two lyves weren oon. For Helyis to seie on
English, lordship of God, or strong lord ; and bobe bes acordenwel to Helyand to Joon. And it semeb bat bei acorden also to
Crist, whom bei figuren. And it semeb bat Crist seib here , bathe is Hely, bat shal restore alle bingis. And so Helyis taken
here on bre maneres, for bree persones ,—Hely, Baptist, and C rist;for alle bes bree tellen O bing. But Hely and Baptist weren
moche like in lyvyng, for bobe bes two lyveden in penaunce in
Helyes, E.
WYCL IF .
SE R M ON S.
desert, and weren pursued of wickide wymmen, and of princis
bi movyng of bes wickide wymmen. And as Helycam longe
bifore be eomyng of Crist whom he figuride, so Joon cam anoon
bifore be same comyng of Crist figurid.
Aftirward bis gospel tellib bis miracle bat Crist dide. Wbanne fi'
nfin‘
fi f'
Cr istwas camen tofiepaple, a man cam to bim,bnelyng bif or ebim,
and seide,Sire, bave mer cy on my sone,f or be a lunatib andyoel
saj'
refi f or ef te tymes bef allzfi intofiefier , and file tymes intofiewater . And Y qf r ide b im tofii as ap/a, and fiei mygten not beele
bim. And j esus answer ide,and seide
, and spak to his disciplis,
0b fnrede untrowf ul and weiward bozo longe sbalY saf re gore2
brynge b im b idir to me. And j esas blamede fi is spir it, and fie
f end wentef rom b im,and fie eb ild was beelidf r ofiat borer .
Here men seien comunly, bat Cri st kepre bis to himsilf, to
hele men of syknesse , but gif bei weren disposid in hemsilf, to
teche bat God heelib no man of goostli sykenesse, but gif he
wole worche himsilf berto in undirstonding and wille. And
summe seien here, bat bes apostlis synneden in infidelite and
to teche bat be prestis aftir mayundispose hemsilf b i shrewid
lyf goinge fro God, bat God take from hem vertue to mynystre
ony sacramentis, or to do ongt medefully. And, in confirma
cionn of bis, bes apostlis failiden in bis lunatik, bat badde2an
unstable sikenesse , bat varieb as be moone. For as be moone is
modir of moiste bingis, so it hath unstable movyng, bat is
unknowun to manymen. And bus bes Siik men ben unstable,
and, for bes apostlis weren unstable in feib, berfore bei failiden
in bis cure . God woot what was cause of bis , but wel we
trowen bat it was so .
So E ; A has bodden.
SERMONS. VOL. ll.
WYCL IF ’S
DE WEDNESDAI AFTIR “s Senna: AFTIR TRrNrTE.
[ S E R M O N c c x 1 . ]
Fae/rem est in rena dier rem.- LUC . viii. [am]
D18 gospel tellib of a miracle bat Crist dide, to conferme men
in b ileve. Luk tellib how it fel on a day j esus styede in to a
boot, and bis disciplis wenten wib him. And Cr ist seide to bem
roweden, Cr ist slepte and fier fi t a tempest of uynd in to fie
water , and it was fillid w zfi waw is, and fiei weren in point to
be pen s/lid. And fiei camen nyg, and wabiden bim,and seiden,
and fie tempest of fie water , and it eeeside, and fier was maad
stilnesse. Ared Cr est seide to bem, Wbere a gour bileve P And
a be bis f or be eomandzfi fie wyndis and water , and fiei obezsben
Manysiche wordis and dedis of Crist shulden conferme men
in b ileve ; for Crist mai not faile to his Chirche, algif it be ofte
in peril. For he doib al for be beste , and bei shulden do bat
fallib to hem ; and bis bileve shulde stable men to stonde stiflyin Goddis cause .
‘ So in Q ; A has Faeta .
‘ So E ; A has in on dayand .
WYC L IF ’S
Themar mennis, for be i han no possessioun, and bat fallib to perfec
cionn bi Cris t. But bes foolis shulden lerne here two pointis,
and holde bem. First, bei shulden not have in comune bat
were not nedeful to bet state, for bis havyng more, agens kynde ,is more hatid of Crist and seintis . And however freris speken
here , bei kepen be‘contrarie to bis povert, sib bei han comunly
in comune manybingia bat ben ydil. Leeve we to speke what
freris ban in propre bileve ofber prelat ; for welY woot bat God
grauntib not bat bei shulden murbere bus worldli goodia.
De secounde bing bat freris shulden note abulde be bis, bat
C rist seide here not to ech man, bat he abulde sille albat he
hab and gyve pore men, but to him whom it harmeb to have
bis aboundance of goodis. And so freris shalden not seie to
ech man bat he were frere , but to men undisposid to lyve betete
in be world. And, for freris wanten bis wisdom, bei synnen
whanne bei maken onyfrere ; for he synneb bat doib a dede,and knowib not wher he do wel or yvel. And so bes freris
moten nedis seie , bat alle bes seculer men synnen bat comen
not to ber ordre. And bus alle ordris shalden be oon, sib
variaunce of be same ground mut algatis telle errour in summe
of hem. But bis is fals and vanite , as bes ordris ben ungroundid.
And b i be same skile possessioneris, and alle bat wedden hem
wib a newe ordre, ben foolis in be same caas. For bei benweddid wib staat ungroundid, and chargen hem wibouten cause
wibmore bing ban bei mai do.
be WEDNESDAI GOSPEL ar ‘
rrx ss vss bs SONEDAY arm Tannin .
[ S E R M O N c c x 1 1 1. ]
Abiit j esns Sabato. x n. [L ]
Dis gospel tellib how Crist reprovede be Fariseis , for bei
tellen more bi oo ceremonye ban bi be substance of be lawe.
w ‘
Matheu tellib bat, j esas wente on a Sabot bi growynge com es, and
‘ So in E ; om. A.
SE R M ON S.
t h is disciples, for fiei bungr iden, begunnen to plakke eeres and ete.
”As who wolde take newe whets , and rubbe it, and etc it. And
fie P bar iseis, seynge fiis , seiden to Cr ist, Lo,fii disciplis doon fiat
z is not levef ul bem to doon on Sabotis . And Cr ist seide to bem,
E Han ge not r ed wbat Damfi dide, wbanne be bungr ide, and fiei
fiat weren w zfi b im P bow be entr ide into Goddis bores , and eet
fie bolyloos es of proposieiozen, fie wb icb it was not levef ul to bim,
i ;ne to fies men fiat weren wtfi Damfi , to ete, but oonly to preestis ,b i comun lawe ? Or wber ge ban not red infie lawe,fiat in Sabotis
prestis f ouler: fie Sabot, in etinge m be _temple
1, and git fiei ben
w tfioreten blameP For lo,I seie to gou, fiat morefianfie temple is.
And gif ge w isten wbat it is,fiat Y wale mercy and not sacr ifice,
ge sbalden never dampnefins fies innocentes.
Here oure Lord supposib wel bat ech synne is in spirit, and Commentary.
sib no spirit synneb but fend or mannis soule, ech synne is in
oon of bes, bat is defaute agens God. And so synnes bat ben
in dedis, and in mennis bodies wibouten-forb, ben first groundidin mennis soulis, and ellis bei weren not sich synnes. Of bis
maymen see Opynly, how it is no synne to ete corn or holybreed, whanne no synne golb b ifore . And bis techib be firste
saumme of Crist how Davib in hungre ete be looves bat weren
lymytid to prestis to etc ; for sich nede hab no sich lawe . And
sib bes postelis hadden greet hungre , and God is Lord of alle
bingia, God wolde bat his servauntis token of bis corn , to sus
teyne hem in Goddis service. And gif bou seie bat in be Sabot
men shulden not ete in bis manere, certis bis etyng was homely,
and men wolden scorne it to day; but Crist ordeynede it to be ,
to distrye pride of Phariseis. For manybishopis wolden benketo day, bat it were dishonour to hem for to ete on bis maner,for nede of mete bat bei hadden. De secounde saumple bat
C rist seib is seid for be Sabot. For tyme in his owne kynde
mayueber be holyne pollut. But holyplacis, bat men mai see ,is seid ofte on bis maner. But, Lord l sib preestis in be olde
lawe mygten levefulli etc in be temple, whi shulden not bes
preestis in tyme of nede etc in presence of C rist ? Des werensensible conseitis , bat Crist tolde but litil by. And Phariseis
So in E ; A includes the clause in the quotation . apostlis, E.
WYCL IF ’S
chargen to dayber custumes bat bei han foundun ; but mande
mentis bat God hab bedun bei putten b ihynde , as untrew e men.
And bus bei fasten as Joones disc iplis ; but Cristis disciplis
taken noon hede but bat bei serve God wel, what meene ever
helpe to bis cende .
pa W EDNESDAY GOSPEL au ra Ers'
rbE Soxnav AFTIR Ta t um
[ S E R M O N C C X I V . ]
Dix erunt di scipuli—Manx ix.
s
D! sentence of bis gospel is seid bifore for be more part.
Mark tellib how ,Dz
'
saplir seiden toj esres , M ai stir , we sawen oon
infii name eastinge out f endis of a man , and wef orf endiden bim,
f or be suefi not as . Bret j esus seide to bem, Afyle ge lette bim
f or fier is no man fiat dotfi ver tue in my name, and mygle soone
yvel spebe of me. For wbo so is not agens us, be isf or res . And
“ w om mhere maywe see be synne bat be fend hab newe b rougt in , to
lette trewe preestis to teche, and kepe be puple to bes freri s ,not to profit of bis puple , but to spuyle hem more privyly. Crist
bad here not lette bis man to do goode dedis in vertue of him ,
algit he were not of his covent ; for Crist lovede more be Chirche
ban bis covent. And it is al oon to lette a trewe preest to proche
bus, and to lette a good s ungel to do good on Goddis side , or
to holde not wib Goddis part, but w ib be fend agens God . For
C rist seib here sobli, bat who bat is not agens him is wib him.
And so bes preestis moten nedis be on Goddis side , and he
bat lettib hem here lettib Goddis werk to be doon. And over
bis, freris han feendis maneris, bat OO frere grutchib agens
anober, and figtibwib him,whanne he prechib treube in his lymy
tacioun, as fendis figten togidere ; but goode aungels ben ever
acordid. And bis techib how freris coveiten ber pri vyspuylyngi t more ban soule helbe. And myche Of bes freris malis comebof ber shrew id coventis, be which be i gederen above Crist, to
He that ls not
SO E ; A has bis.
184 WYC L IF’S
nede, and, over bis, goodis of sich ordris, but bat herbi he habtwo feet, but to harm of his soule ? And so it semeb bat C rist
wolde seie, bat ech man shulde go ny; be state of kynde, and
serve God, and lceve superfine bat man hab foundid b i errour
of his wille. And giffii are selarmdr efiee, take bim out,f or it is
good to fiee to bave blyndenesse of fit}world, and af ter entre in to
fie rewme of God, fiab to bave bere two gm ,and mer be sent
into fie fier of belle. He hab here two eyen , bat hab bobe a
kyndeli li3t, and ligt of bis worldis glorie , bat comeb to him b i
mannis fynding.
bx Wanuz snn Gospm. AFTIR pa mmba Sonm v AFTIR
Tavuv'
rx.
[ S E R M O N c c x v . ]
Quifidelir est in minima—LUO. xvi. [ ro.]
Hm Crist reproveb averice, and tellib here of manyloris.
Luk tellib how Crist seide , He fiat is trew e in leest fi ing, be is
trewe in more fiing . It is seid comunly, bat God gyveb men
foure bingis, goodis of glorie and goodis of grace , goodis of
kynde and worldlygoodis. And bes a goodis ben be leste, toloke to profit bat bei doon ; but git bei ben myche teld hi, andmyche bysynesse is aboute hem. But he bat is trewe to God
in coveiting of bes leste goodis, he is comunlytrewe to God in
service b i bes more goodis. And befiat is w ickid infiis litil, is
w ickid infies more. For bob seculers and preestis, b i coveitise
of worldli goodis, serven neiber God bi giftis of kynde ne b i 2
giftis of cunnyng bat bei han. And beff are, gyfiei weren not
trewe in wiebide goodis of fie world,fie wbicb ;e seien ben gour s ,
wbo sbal trowe to30a in ofier P Summe seien bat bis tixt shuldebe bus undirstonden ; ;if ;e weren untrewe to God in be s
goodis of fortune, who shal trowe to ;ou bat goodis of kynde or
Namely.worldlygoods .
SE R M ONS.
grace ben ;ouris ? 3e semen to have bodilylymes, witt, and
ober goodis of kynde, but alle bes ben not gouris, for ac ben
sold to be fend. And gif 3e bave beluntrewe in ofier mennis
goodie, wbo sbal gyve gou goodis (yblis, bat3c shulden have gif3cweren trewe ? For men in blisse han verrilypossessioun in alle 0
’
bes goodis. No man fiat is servaunt may serve to two contrarie
lordis,j br oufier be sbal batefie toon and lovefie tofier , or be sbal
drawe to fie toon and dispise fie tofier . 3e may not serve to God
P ban lseis berden allefies wordis, and ,for fiei weren averous,fiei 3215513seameden b im. And bus it wolde falle to—dayof oure religious
and oure £ 35339» be which ben govan to averice ; for bei loven
bes goodia more ban ober. And Cr ist seide to bem, 3e benfio ilke
fiatj ustifien ;ou bifore men but God bnow zfi goure ber tis , whi 3cdone bus. Manymen in bis world, bobe clerkes and seculers,
doon ber dedis bat bei done here to seme just unto be world,and to gete hem worldli goodis, fame of be world, and obertrifilis and bus be ordre of bes goodis is now turned up so
doun ; b i be leest men tellen moost, and be moste bei chargen
not. But nebeles Crist seib sobly,fiatfi ing fiat is bye to men is
abbominaeioun bif ore God ; and so mut it nedis be.
Christ.
p: Wm n sm r GOSPEL u rm ba rm ba Sonnar AFTIR Tumu lt.
[ S E R M O N C C X V L ]
Attendite vobis.—L110. xxi.
Cms'r techib in bis gospel to flee peril of worldli goodia.
Luk tellib how C rist seib a good lore to Cristene men : Be war
to 3014 test gone ber tis ben bevyed wib bes bree,— in gloter ie, indrnnbmesse, and bisynesse (y
'
fiis liif . And bis were ful nedeful
bobe to prelatis and to comuns ; for manymen liggen in a
sleep to regard of goostli wakyng, and bes bree bingis makenhem dreme til be tyme bat bei ben dede, and banne abullen bei
ben, E. So E ; A includes in the quotation. So E ;A includes the words wbi—men in the quotation.
“para
WYCL IF’S
fynde nougt of be richesse in her bondis, and ber hertis ben so
bevybat bei plumben doun to helle. And bus seib Crist of bedayof dome,fiatfiat da i come
1sndeyn upon gon and herfore he
biddibmen wake to passe be periles of bat day; f or fiat da i sbal
men sitten upon be face of al be erbe, bat coveiten worldis
glorie bat is berinne as a face ; and bei resten in bat glorie, and
b isien hem wib alle worldlycuris. And bis mai fallen to popis
and b ishOpis, fro be tyme bat be world hab gnaryd hem wibtemporalpossessiouns, and ober glorie of be world.
And so wake3e, preiynge in at b'mefiat3e be bad worfi i toflealle fies fiingir fiat ben to come, and stande bybre mannis sone.
Ech man m d be
demed aftir And, as C rist
techib here, bes bree b ringen men to helle. But we sleepen
and wanten bileve in alle bes bree bat Crist tellib, for bobeb ishopis and ober men traveilen to gnare hem in alle bes. And
no drede bei fallen foule in bileve of bis gospel, for ellis bei
wolden fayne be delyveryd of lordshipes bat bei ben dowid inne.
ps m u vz uba W z nnxsmu AFTIR Conpvs C unrsr r.
[ S E R M O N c c x v n q
Qnia opor tet semper .—LUC . xviii.2 [ r .]
prs gospel tellib a lore of Crist, how bat men shulden b isili
le of the ln preie . Luk seib bat, j esus tolde to b is disciplis fiis par able, toteche bat men moten ever preie and not faile 3 and seide bus,
And fier was a w idewe infiat eite, and eam topaj uge, and seide,
af tir be seide wefiinne bims ilj ; A132] Y drede not God, and sbame
not (y'
man, nefielesf or fi is s e is grevons to me, I sbal venge
2 So in E rightly; A ant ave x .
a Thesei words ought to be included in the quotation, but are not, either m A or E.
WY CL IF ’S
donefiat ben done infiee, perventurefiei badden dmd t intofi is day.
Nefieles Y seie to gonfiat it sbal be scytere tofie [and (y'
Sodom at
domesdayfian to gou.
And bes bree citees bitokenen bree synnes bat weren done in
hem. And interpretatioun acordib wib be storie of bobe sidis ;
for where God 3yveb betere giftis, ben men more unkynde to
synne. And for bes londis of hebene folk mygten be good of
ber free wille, berfore seib Crist, bat peraventure bei hadden do
penaunce longe siben. And seed of Goddis word bat bei token
was more worb ban mannis seed ; and herfore bei hadden moresyn c to waste bis seed ban be tobir. And gif bou axe, sib C rist
wiste bis, what movede him to preche here, and not to preche
in obir countries, where he mygte have done more good, sib he
is God and al is his, and he maynot accept persones,—we
bileve bat bis is sob, but God woot whi he dide bus, for worbi
nesse of his kyn , or meritis of patriarkes b ifore . But al be
Chirche shal be betere for bis dede bat Crist dide, ban 3if he
badde convertid Ober, and lefte to preche to bes folk. And bus
bishopis ben more to blame , and alle bes newe religions ,
whanne bei ben unkynde to C rist, ban ben Ober lesse bounden.
bx W EDNESDAI GOSPEL ABTIR bRr'
r'
rENbx SONEDAI AFTIR
TR INITE.
[ S E R M O N c c x rx q
Abeuntes P bar isgz xu .
pm gospel bat Matheu tellib spekib of vertue of C rist, how
meke and vertuous he was agens malice of his enemyes .
Matheu seib fiat, P bar iseir wenten out,and maden ber eoneeil
agens j esus , bow fiei sbulden leese b im,for he was contrarie to ber
liif. Bnt j esus , fiat bnezm fi is , wente fiennes , and manye sueden
bim,and be belide bem alle. And be bad bemfiatfiei sbulde not
mabe b im oynly knowun fiatfiis weref ulfilled , fiat was seid cy’
Cr ist bi I say Lo, my ebild fiat Y bave cbosen , my loved in w bam
Pbar isei, E .
SE R M ONS.
it pleside wet to myself ; Y sbalputte my spir it on bim, and be
sbal tellej eegement to befiene men. He sbal not stryve, ne be sbal
crye, ne anyman sbal beere b is vois in fie stretir. He sbal not
breke a rede beysid, and be sbal not guenebeflex fiat smobxfi , til be
2aste out j uginge to victor ie. And in fie name (f bim sbulen
M en expownen bis profecie sobeli of Cristis persone . For to
be manheed bat he took, alle bes condiciouns acorden ; for he
was moost vertuous man, and moost meke man of alle Ober, sibhe dide wibouten defaute alle be dedis bat he dide. For gif he
were veniable here no man mygte suffre his veniaunce. He
was meke to seculers here, bat weren unstable as be reed , and
meke to preestis of be chirche, bat smokiden bi pride as brent
flex . But o dai of Crist shal come, in which he shal juge alle
men ; and banne he shal shewe his migt, whanne it nedib not to
spare more ; but git his mekenesse and his mercyshulen be
medlid wib alle hise dedis.
mt roun '
rsNbE W snxs snm arms CORPUS CnRrs'rr.
[ S E R M O N c c x x . ]
Ait ad j esnm unns.—LUC . xn .
p18 gospel tellib a parable, how men shulden fie averice, and
specialli preestis of Crist. For Judas fel b i bis synne, and
b itra iede Crist his maistir, as be gospel berib witnes and alle
be synne bat preestis done, in be office bat Crist hab govun
hem, comeb of averice of hem ; and bus bei ben his traitours, as
judas . Luk tellib bat, On afiepuple seide toj esus , M aistzr, seie
tomybrofiir fiat be departe w zfi mefie ber itage. For him bou; te
bat Crist was just, and sum part shulde he have , as freris seyu
now bat bishopis cunnen figte best of alle men, and it fallibmoost to hem, sib bei ben lordis of al bis world. And bus
Macabeus fougten, and Crist bad hise apostlis sille ber cootis,
So E ; red , A Machabees, Q .
W Y C L IF ’Sf
and bie hem swerdis ; but wherto but for to figte ? And bus
freris wenden in greet aray, and stiryn manyfor to figte . But
sum men seyu, bat it helpib not but to gete hem newe martin .
For, as bei seien, ech man bat dieb bus is fulli assoilid bobe of
peyne and of synne, and bus he fleib streitly to hevene , and
banne he is a martir. Who can denys bis ? Suppose we bat
bis is heresye, bat Crist taugte his apostlis to figte bus wib iren
swerdis, but wib swerd ofGoddis word, bat stondib in mekenes
of herte, and prudence of mannis tunge. And as C rist was
mekesteman, so he was moost drawen fro be world, and woldenot juge ne devide heritage among men. And git he cowde
have do bis best, gif it mygte have fallen to him. And bis werelasse perilous ban to devide benefices, for mede of good were
more, and errour of wickide were worse. And bus be apostlis
dursten not chese Mathi, but kepten be chesyng to God.
And bus sezfi Cr ist in bis gospel, 0 man, wbomade mej uge or
depar ter e among gou B As who seib, God bad me not do bis, and
whi shulde Y take bis office speciali ? sibGod hab ordeyned bis
lawe and oflice for seculer jugis. And myche more , sib God
hab ordeyned bat clerkis shulden not bus be dowid, to parte bis
dowyng amonge hem fallib for a fendis crafte . And here
heretykes cryen, bat bis gospel denieb not bat ne Crist departide
bis heritage, but he axide a questioun herof ; sib M oises, h’
conseils of God, was juge bus of heritages. But telle bes
heretykes how Crist jugide here , and in what forme, and whi be
Hooli Goost hidde bis jugement fro be Chirche.
And Cr ist seide to bi te disciples, Se gee, andflee ge f rom alle
maner (yaver ice, and speciali from averice bat stondib in siche
jugis. For C rist mygte have wonnen myche money, gif he
wolde have jugid bus ; but he muste have jugid ofte bat neiber
of bes partis shulde have bis. And Crist seib aftir bus, fiat not inaboundaunee of siebe goodis fiat a man bafi , stondzfi bis by; but in
be contrarie . For men shulden in state of innocence have
lyved wibouten sich goodis, and manymen lyven betere bat ban
here nougt of bes, as Baptist and Ober men , as bes Jew is motennedis graunte. And so bis is a fals princ iple bat worldlymen
usen to-day,—e ver be more bat a man hab, ever be more worbl SO E ; om . A .
WY C L IF’ S
prechiden now late a dreem 0; but bei cowden not rede wel,
and bei leften treube of be gospel. And bus bei han harmed
oure lond , bobe in men and moneie , and love of God , and
mannis frendshipe for so myche frendship as we han lost,
shulen freris nevere liclygete agen. And so be wynnyng bat
bei shulden have getun for trewe prechinge of be gospel, were
betere ban manyhundrid bousynd mark. But myche more bei
maden us lese ; for men bat knowen siche journeis and dis
pensis in money, wib hors and harnays, seien bat it comeb tomore , wibouten Ober barmes bat ben fallun. And noo drede
alle freris, or many, assentiden to bes heresies bat bes freris ban
prechid here, to gete moneie of be puple. Lord l gifmen weren
led b i witt, and wolde no more fede sich, bifore be rewme were
restorid of bis harm bat bei han don. For it semeb .
to manymen, bat tilbat tyme freris ben acursid ; and comunyng bus wibcursed men shulde not profit to oure rewme . And dedis of
hem bat God cursib ben litilworb or nougt to blesse. Late hem
lyve on ber werris , and on ber martris bat bei ban getun, or sille
ber feyned indulgence ; and disseyve bei no more oure rewme ;for feyned gabbingis bat bei heepen shulde make no treube toman of witt. Have we alle bes freris in suspect, in mater of
b ileve or obir for bei han sowen bus opynli lesyngis, agens
bileve. And no drede Clementis freris wolen as faste feyne
agens us ; for come bei in anober lond, bei wolen soone assente
to Clement ; and so bei wolden now here, gif bei hOpiden
worldli wynnyng. But God forbede bat oure b ileeve be led bi
sich heretikes ; bat seien bat be fendis eleccioun mahib hemnewe article of bileve ; as freris bat ben wib Clement seyen bat
it is ber bileve , bat Clement is heed of hooli Chirche ; as oure
freris feynen bus of Urban. Who shulde have hem not suspect
of beresie bat bei han prechid ?
So E ; A has comune .
See p. 166 supra .
WYCLll".
SE R M ONS.
bx srx'
rw bn Wnnxssm r AFTIR CORPUS Cnnrsr r nu .
[ S E R M O N c c x x 1 1. ]
Venitj esus ad rattan —Manx viii. [am]
pmgospel tellib of a myracle, how Crist heelide a blynd man.
M ark seib bat, j esus eam tofie toun of Betbsaida ,and fiei bryngen
bim a blynd man , and preieden Cr ist to toaebe bim. And Crist,
tabmgefie blynde mannis bond, [and ]1 ledde bim out (yfie strete
and Crist, spittznge in to b is glen, leide upon bim b is bondis , and
ax ide bim wber be saw ougt. And be labide, and seide, Y see men
and be began to se, and be was restor id to sigt, so fiat be saw
clerelyalle fiingrs. And Cr ist sente bim into bis bores , and bad
bim go into bis bores , and gif be entre into fie strete, lobe be telle
Crist fledde veyn preising, and algatis of bis toun ; for it was
oon of be bree touns bat Crist reprovede for her synne. And
herfore Crist ledde him out of a street of synful men , to teche
us bat summe synfulmen wolen veynlytake goode dedla“, and
men shulen lette to worobe b ifore hem, for depravyng of be
werkes. But here men axen comunly, whi Jesus, bat is al
mygty, helide not first fulli bis man, sib be myracle badde be
more. But here men taken as b ileve , bat alle bingis bat C rist
dide weren doone for certeyn resoun ,and for greet witt on ber
maner. And here Crist propheciede how bis citee was disposid.
Summe of bis citee weren goode, and weren growynge in ver
tues, and bis figuride C rist here , and lefte counfort to obermen to laste in vertues, algif bei done not beste anoon. And
trowe we not bat C rist dide here dispitously or unhonestly,spittynge in bis mannis face to gyve sigt to his igen. For C ristis
spotel hadde greet vertue , and was contrarie to venym of be
fend ; as philosophris seien it is of spotilof a fastyng man. And
bus Crist gaf devocioun and vertue to bis man to preie ; and it
is honest w ith sich spotcle for3C ristis hond to waishe his eycn.
lom. l§. a So E ; A has j
’
ro.
SERMONS. VOL . ll.
Commentary.
WY CL IF ’S
bx sz vnxrm bnW a nson GOSPEL u m CoRPUs Cnnrsr r mu.
[ S E R M O N , C C X X I I I . ]
Dixitj esns desapulzs‘.—MAT1‘. xiii.
Cars'r tellibhere two parahlis, bat tellen be state of his Chirche.
First he seib bat, pe rewme of bevenes is ma d liebe to a corn gt
senevey,fie wb ieb a man tabzfi , and sow zfi it in bisfi ld. Dis canis lest cf alle seedi s, bat men sowun comunlyin be feeld . Bat
wbanne it is grownn, it is more fian all wor tis, and it is ma d
a tree, sofiatfonlis (f beven eomen and dwellen in bis branebis .
Men undirstonden comunlybis parable of Cristis Chirche,
bat dwellib here upon erbe , and was but a litll fioc whanne
Crist chees his apostlis, bi suche ordre as he wolde. And bus
be Chirche is ofte clepid be rewme of hevenes, for be heed.
A seneveyseed in divers contrees hab diverse propirtees. I t is
liclybat bis seed badde bis prOpirte in be lond bat C ri st wasinne ; it was litil in quantite, and sowun in gardeynes, or in
be feeld ; and of leeves, whanne it growib, men maken potagein bat cuntre ; and after it growib to a tree, as done malues in
sum contre. pus growide bis Chirche bi vertue of C rist, bat
was lest for moost meke. And bis seed was b igynnynge of
alle be Chirche , bat now is greet. pis Chirche was sowun in
be feeld, whanne it growide here in erbe . And it contrariebnot herto bat C rist was a whets corn
, and fel in to be erbeand was deed, as Joon tellib bat Crist seide. pis Chirche
growide aftis to an hige tree, and cam to be hignesse of
hevene ; and grete lordis here in erbe dwelten in b ranchis of
bis tree. For emperours and kingis bicamen Cristene in pat
ticuler chirchis. Men seien bat seneveyhab bis kynde , bat it
is good for sause of mustard, and confortibmannis nerves , algif
it be sharp to mannis nose. pus C ristis Chirche lyvede first,
bat2 it was sause to Ober men ; and not oonli salt of be erbe ,
as C rist se ib of hise apostlis,— for men weren confortid bi
So E ; A has disciplis. bat is, E.
WY CL IF ’S
DE NYNTENbE Wannssnar GOSPEL arm CoRPUS CnRrs '
r r nu .
[ S E R M O N c c x x rv . ]
Aeeesserunt ad [ n un —MATT. xiii.
2 3m Dls gospel tellitb how Crist expowneb a parable bu he badde
seid. Mathew tellib bat, Diseiplis camen to f erns , and seeders,
Declare to us fie parable of tar is q/ fie f eld . And Cr i st an
swer ide, and seide Hefiat sow ip good seed is mannis sone and
fief eld is fie world and fiegood seed ben sones of fie ebirebe, but
fie tar is ben w ickid ebildr en. Butfie enemye fiat sowzfi fies tar is
isfie devyl, bat makib discord ; butfie r ipe eorn isfie cendey):world, and fie reper is ben Gaddi s aungels . Der/ore as tar i s ben
geder id, and ben brent in fie fier , so it sbal be in fie end cf fieworld. M annis sone sbal sende bis aungels , and fiei sbulden
gadere (f bis rewme all selaundr is, and bemfiat done w iebzdnesse,and fiei sbulen sende bem in to fie ebymeney of fier fiere sbal be
weg rng and gnastyng (y'
tefi . Danne j ust men sbulen sbyne as
sunne in fie r ewme of fier f adir . He fiat bafi oeren to beere,
beere be bis witt expowned. Ech preest bat hab witt shulde
first knowe bis parable, and after bes wordis bat here b en seid ,
and banne mayhe ligtli knowe what bis parable wolde meene .
ON TWENTrbE W EDNESDAI AFTIR CORPUS C uRrS'
r r.
[ S E R M O N c c x x v q
Dix itj esus prenapi .—LUC . xiv. [ I z .]
m um .“ Drs gospel tellib how a man shulde do his almes, and to what“pm
men. Luke tellib bow, j esus seide to a pr ince of Fa r isei s,
Wbanne fiou mabist a mete or soper , nylefiou elepefier tofiif r endis ,ne fii br efieren , nefii cosyns , ne fii r iebe neigbor is, leste fig/ bidden
So in E ; A excludes lest bes from the quotation .
SE RM O N S.
fiee agen, and reward be ma d bere to fiee. But wbanne fiou
mabist af eeste, elepe fiou porefi ble men, blynde, and lame, and fiou
sbalt be blessid,for fiey ban not wberof fiei sbulen gelde fiee,f or
it sbal be golden to fiee in fie agenrysyng of j ust men. Wbanne
C r i st badde seide fies fiingis, oon (ybem fiat eten togedere seide
to b im, Blessid is befiat sbal ete breed infie rewme qf God.
Here men ben taugte to what bre men bei shulden do'
.ber Commentary
almes bodili ; for to pore feble men , to pore lame men , to pore
b lynde men. For a man maybe feble , lame, or blynd, and ful
riche ; but whanne he is pore wib onyof bes bree, banne he isab le to take sich almes. And, for alle curatis shulden be pore ,
and ben alle feble to do ber office, and to traveile for ber mete,
berfore bei taken almes as pore feble, and don beter goostli
almes agen. And bes blasfemes out of b ileve , bat seien bat
Crist spekib here falselyor uncompletlyto teche men to whom
bei shulden do ber almes, ben comunly stronge beggeris, and
tirauntis in Cristis Chirche. But bes heretikes shulden not be
trowid, ne be nurishid wib sich almes. Men maygyve sich
men good bi Ober title ban title of almes, as bi felowship or
lordship, as manytaken ofte mete wel.
rs OON AND Twm n bs W EDNESDAI AFTIR CORPUS CHRISTI.
[ S E R M O N C C X X V I . ]
Factum est ut intraret in .—LUC . vi.
Di s gospel tellib how C rist helide a man upon be Satirdai,and answeride to men bat accusiden him , and proved bi resoun
bat he dide wel. Luk tellib bat it fel bat, j esus wente into fie
w agage, and taugte fier inne. And fier was a man fier e, and b is
r igt bond was drye, and fie Scr ibis and Far isei s aspieden ,wber
j esus beelide on fie sabot, fiat fiei sbalden fynde to accuse bim.
And j esus knewe fiefiouglis (ybem, and seide tofie man fiat badde
fie drye bond, Rise fiou, and stonde in fie my'ddil. And be roos
‘ So E ; A has be.
The power of
WYC'L IF ’
S
and stood. And j esus seide to bem, I ax e wbere it be levefi elto do wel or yoel infie sabot ; to make a soule saf or to leese it.
And Cr ist lobide alle men aboute, and seide untofiis man, Str etebe
outfiin band. And be stretebide it out ; and bi s bond was restor id.
And fiei weren fi elfillid of unwisdome, and fiei spoken tog idere,
C rist makide many resouns bat man brekib not be Sabot,
gif he do miraclis on bis day, algif bei ben bodili werkes. For
banne shulden men moost do wel, in werkes bat God wole havedone ; but God wolde have bis werk done, for be him self dide
bis myracle. 3if Crist hadde do bis myracle for hyre, banne besFariseis hadden wel argued. But it is good to traveil bodily,and freelyto serve God. But bus dide Crist, in doynge myraclis,as he shulde uponSabot. For in state of innocence men
mygten traveile bobe bodili and Spiritualy to serve God in
nedeful bingis ; and bus servide Crist to God, doyng miraclis
on be Sabot. And bis was a medeful werk, and God was
auctor berof ; and herfore dide Crist sich werkes comunlyon
be Sabot.
PE TWO AND TWENTIbE WEDNESDAI AFTIR CORPUS Cuxrs '
rr.
[ S E R M O N c c x x v ru
Amen, Amen,dico vobis.—MARK xi.
D18 gospel tellibmen what vertue is in rigt b ileve. Mark tellib
bat, Crist seide, Sofiebz Y seie to gou,fiat gif ony seie to fi is b ill,
Tabe fiee am , and sende fiee into fie see and doute not in b is
berte, gif be trowe r igtly,fiat wbatevere be seifi sbal be do,fianne it
sbal be don to bim. Here ben manyobjecciouns bat bes wordis
of Crist ben false ; sib manymen mayaxe bingis, and trowe
into hem, and git mai faile . But prove bou bat bis man doutibnot, but spekib rigtly, and banne bou makist an argument bat
Crist and his gospel ben false . But bou provest not bat bou
‘on alle men, E.
Christd id rac
ys the
WYCL IF’S
pl: WEDNESDA! GOSPEL AFTI R bRE AND TWENTI SONDA I m m
TRrNr'rE.
[ S E R M O N c c x x vm .]
Cum venzssetj esus . xv u. [z3]
D18 gospel tellib how meke Crist was, bat he gaf tribut to beemperour ; and git be emperour b i mannis lawe shulde not
axe bis of Crist. Mathew tellib bat, Wbanne j esus and b i s dis
aplic camen to Capbarnaum, fier camen, of be emperours ser
vauntis,fiat token tr ibut (y'
men to P etre,and seiden to b im, 3our
maistir paiefi no tr ibut. And P etre seid, 3be. As who seib, sobit is he paieb noon, for he is noon housholding man, and he habnoo rentis De goodis , wherfor he shulde paie bis tribut. And
wbanne be was entr id intofie bous , Cr ist eam bg‘bre P etr e, and
seide, Symount, wbatfiinbefi fiee e
’ Kengis (yerfie, of wbam taken
fiei tr ibut or taliage 2 (y'
fier sones , or of aliens 2 And P etr e seide,
Of aliens. And j esus seide to P etre, Danne sones bef ree fro bis.For it Semeb bat Crist wolde meene bis resoun unto Petre gif
be kingis of erbe taken no taliage of ber sones b i mannis lawe,myche more bei shulden not take of Goddis Sone bi mannis
lawe. But fiat we selaundre bem not, go to fie see, and caste
an boob, and fiatfisbefiat comefi fi rst ufi ,take tofiee, and apene bis
moufi , and lo,fiou sbaltjynde a maner e qf moneya. And bismoney
is as moche or more as bes servauntis axiden of C rist, for
dragma as men seien,was worb aboute sevene pens, and
stater , as men seien, is worb so myche or more. Cr ist bad
P etre tabefiis stater , and pa ie itfor Cr ist and P etre and bannebe maistir and
3his covent weren quit of paiyng of bis tribut.
Here seien clerkis sobeli, bat Crist shulde paie bis tribut, forGoddis lawe, bat is Goddis wille , nedide C rist to paie bis. And
l SO E ; A has didragwta .
’ So in E ; A has of bis eovent, and alsoweren evidentlytherefore and is the right rea ding.
The first Wyclifiite version ex which is simply standard .
'
The
plains‘stater
’
to mean ‘a certeyn stater then current in Palestine was
of moneye ;’
in reference doub tless equivalent to 4 d rachmas .
to the originalmeaning of the word ,
SE R M ON S.
here mai men see b i,resoun, bat Cristis preestis shulden not
grutche gif men token ber temporaltes ; for oure Jesus
grutchide not. And git he badde no temporaltees of kingis
bat dwelten in bis erbe ; for he ordeynede in be olde lawe bat his
preestis shulden have no sich lordship ; and he kepte it in
be newe lawe, for him and hise , ful streitly. But git Crist
taugte Pehe to take be stater of be water, and bat passide
mannis possessioun, and mannis witt, bat it was bere. And
bus Crist taugte bat God wolde bat he obeishide bus to bis
kyng, for ellis hadde Crist synned here, in doinge bat he
abulde not do, or bat God wolde not bat he dide ; but cursid
ben bei bat trowen bis.
DEWEDNESDAI GosPEL ABTIR FOURE AND TWENTI SONEDAr AFTI RTR1Nr'rE.
[ S E R M O N c c x x rx q
Homo quidam babebat duos.—Matt. xxi.
DE witt bat bis gospel seib is toold b ifore in be fyt'
be weke
aftis Domine ne in ira, and bere men mai see bis gospelfl. But
sib alwitt is in Goddis lawe, and bi be same shile in be gospel,sumwhat moten men seien here of be witt bat be gospel tellib.
Matheu seib in bis gospel, bat God badde two sones, bobe
be hebene men and be Jewis. But be firste seide , he wolde not
do his bidding ; aftirward he hadde forbinking, and dide be
dedis bat God bad him. De Jewis seiden bat bei wolden do,and failiden falali in ber dedis ; and bus bei weren more to
blame , for more falsehede in word and dede.
And here men douten comunlyof be sixte maner of con
sence bat is whanne a man leevib to reprehende an Opyn
synne. Dus seien seintis, bat him wantib not scripul of privyfelowship, bat leeveb to blame an open synne. And snober
‘ taben.E.’eonsent, .E
See above.. .
pz 7 Domine ne is no introit with such a beginning
in in’
one wou d suppose to be the in anyoffice falling near the octave
first words of an introit ; but there of the Epiphany.
202 WYCL IF ’S
seib, he bat mayamende and is necligent, wibouten doute
he makib him pattener of be trespas . And bis same techibCristis dede, bat is comaundement to Cristene men, for it sebhiger to hem ban onyman mai speke bi vois. Crist, al vertuous
and alwitty, blamede hye preestis and Phariseis, and git he wiste
bat herfore bes ypocritis shulden shape his deb. And no man
of b ileve hab drede bat ne here was ground of errour ; for C rist
reprovede where moost was nede, and so shulden men do
to-day. Crist gaf be forme how men shulden blame bes folk bi
weie of charite ; for he seib bat hem bat he loveb, he reproviband chastisib. And he seib in Joones gospel, bat he gyveba newe mandement bat hise lymes love togidere rigt as he
lovede hem. And bus aspie bou what is cause of be synne s of
bes two folk, and drawe mekely aweybis cause, and bannesib lordship and temporal
goodis nurishen synne in bes two folk, drawe awey bes two
brondis, and bis boylyng wole after quenche. And no dreds
assent to bes menes is to assente to bes synnes. Manyseien
bat bei wolden bat bes synnes weren fordone in be Chirche, and
gif eiber bei ekyn be fier, or leeven to wibdrawen be brondis
as who seib, Y wolde fayu bat be hete of bis water were’
quenchid, and git Y putte under fier, and leve to wibdrawe be
brondis. Dis consence is wel knowun of C rist, bat knowib al
bing. And bis blamyng shulden men do,for love to bes two
folk ; for no dreds C rist for love reprovede hie preestis and
Phariseis.
But here men replien comunly, bat b i bis skile ech man
assentib to ech synne doone in be Chirche for a man assentib
bat ceesib to speke agens bis synne. Also manyknowun not
bis synne, and ben not in power to ceese it ; how ben bei
oblishid berto of God , bat worchib al bi resoun ? Here
Gri stene men shulden have no dreds bat ne bis consent is
comune now. And so it is seid ful sobly, bat whoever synnebonyweyassentib to al synne bat is done banne , as manymendrawun a boot. But here we moten distingue blame fro ligt
synne bat we moten have , for ellis holymen assentiden ever
to almanere synne . Do we now bat in us is , and God wolc
So in E ; A has 11000. el'en , E . So E ; weren , A .
.WYC L IF’
S
makib; and bus, for he makib a man domb , he is clepid
a domb spirit. And he harmed manyweies be man bat he
M sbsfi‘ beh dwmandfiam bef rofisfimndgnastib w ifi bis teefi :
and af’tirward be wex rfi dn
’
e. And Y seide to fii diseiplz’
s fiet
fia’
sbulden east out fies spsrit, and fiei mygkn nat. And Cr isl
answerrde to bem, and seide, O b 'nrede untrowgful, bow wsbal I be wsfi gou l boo nge sbal I sW e gou t boenge ge fiis
siib man to me. And fiei brougten him to Crist. And wbm
Cr ist badde sgrn bemanoon fiis spirit troublede bsh , and be , mst
W infie erfie, was walm°
d andfi ofiide. And Crist ax ide bis
fadir , How m um“is it/ ro fiat fiis is/allun a bim ? Zane
fie /adir seide, Fro ebefidbood And o/k Mu s bafi be patted
us, and bave mer¢yon us . And /m s m de to bimJ g
‘
t‘
fiou mai st
bileve,alle fiingis ben possible to biasfiat bileevefi. And anaau fie
my: untroufie. And wbanne j esus badde sgm fie /olb renw
fiidir , be manasside fie unelene spir it, and seide, Dove M and
no
more in to bim. And fii s spir it, w , made bim serawbr'.
or, al to—teerynge bim wente oute /rem bim ; and fie ebfld was
m ad as deed, so fiat mam seiden, fiat be is deed. And j esus ,boldinge bis bond, reiside bins to bim, and be aroos .
And wbanne Cnlst badde entrbt in to fie bous , bes dtse#lisox iden brin pr iuyly, Wbi nygten we not caste outefii sf end fi And
Cr i st seide to bem, Dis b rute Q/ spsritis ma i not wende out but
in pr eiour and infi rs/neg.
Men seien comunlyhere , bat Crist kepte bis werk to him
silf, for his apostlis failiden here in sadnesse.
of bileve. And
mckell preie to God ; and herfore seib Crist here , but bis fendis m ten out in preier and fastinge. For as fendis han dyvers
poweris , so dyverse vertues contrarien hem. And noo drede
Crist wolde bat his lordshipe were here shewid, and bus he
spekib here as a lord. And myche peple saw bis deede .
M a li ; seraule. Q.
SE RM ON S.
DE FRIDAY GOSPEL 1N bE SAE E m sER woxE.
[ S E R M O N c c x x x r . ]
Rogabatj esum quidam—L I N. vu. [3
D18 gospel tellib how Crist dide mercyto M arie Mawdeleyn .
Luk tellib how , 0 Far isgzpreiede j esus to ete w zfi b im,and Cr ist
entr ide intofie Pbar iseis bous , and sat doun tofie mete. And lo,
a synf ulwommanfiat was infie citee, wbanne sbe knewefiatj esusr estid in fie Pbar iseis bous, sbe brougte a box cy
'
eynement, and
stood bibynde bisidefiefleet of fie Lord j esus, and bigan w zfi teeristo waisbe bisflet, and w ipte bem w zfi fie beer is of ber beed, andkisside bis f eet, and anqyntide bem w ib fie mement. And fie
P bar isgrfiat clepide Crist, sgrnge bis dede of bis womman, seide
w zfiinne to bimsib"; Hefiis, ;y
‘
be were a propbete, certis be sbulde
w its wbo and wb icb is fie worbman fiat touebsfi bim, for sbe isa ynful womman. And j esus answer ide, and seide to fiis Pba
risgl, Symount, Y bave sumwbat to seie to fiee. And Symount
seide, M aistir , seie. And j esus answer ide, and seide, Der werentwo dettouris to an usurer oon ougte fyve bundrede pens, and
anofier fifb'. And wbanne fiei badden notfor to pai r, bef orgafb em bofie. Wbo fierfore lovefi b im mar; 2 And Symount
‘
dn
sweride, and seide,Y gesse fiat be to wbom be gey
'
more. And
j esus seide to bim, Dou bast j ugid r igtly. And Cr ist, turned
tofie womman, seide”to Symount, Seestfioufiis womman P I bave
entr id in to fi in bous fiou gavest noo water to myf eet, but sbe
fi is bafi waisbed myf eet w zfi teer is, and bafi wipt bem wrfi beer is
yber beed. A eos‘fiou gavest me not
,but sbe fiis,f ro Y was
entr id, eesside not to bisse myf eet. Wefi oile fiou angmtedist not
myn beed, but sbe fiis aneyntide myf eet w ifi tymement. DerforeY sei e to fiee, many synnes ben fi rgovun ber ,f or sbe bafi mycbe
loved fi r to wbom is lesseforgovun, be lovefi lesse, as bou hast
seid. And j esus seide to bir ,Di synnes ben forgovun fiee. And
summe fiat saten togidere atfie mete bigunnen to seie wefiinne bem
80 E and Q ; A has «ton . So E ; wepte, A .3and seyde, E.
eosse, E.
Private con(cation.
its effects
WYCL IF ’S
silf , Wbo is be fiisfiat fius f orgyvefi synnes 2 And j esus seide to
fiis womman, Di bileve bafi maad fiee saaf gofiou in pees.
Here maywe see how pryveyshrifte is auctorisid of 1 oure
Jesus. For but in bis place aloone men shulen not grounde
bis oonly shrifts . But bi be sentence of be gospel, gif man
have ful sorew for his synne. gif he speke not aftis 00 word ,
but do wel and leve to synne, God forgyveb bis synne, as he
forgaf bis wommans synne. And neiber gospel ne resoun mai
agen- seie bis sentence. And so be pope hab newe founden
a rownyng shrifte, and beden it streitly; and bis shrifte doibsum tyms good, and also myche harm in be Chirche ; for bi
bis han prelatis men undir foot, and spulen hem of worldly
goodis. And bus bobe prestia and ber sugettis synnen many
gatis in bis point. And bus men erren in b ileve, bobe preestisand be peple. For an hundrid poinn
'
s ben feyned of assoilinge
and eursinge bat han no ground in Goddis lawe, and git men
doren not agen- seie hem. And fro be tyme bat be fend was
unbounden, be bridde pope Innocent brougte bis inne8. And
sib bis doib myche good to manymen to be bus shryven , and
to manyit doib harm,- and herof bei hem silf shulden be juge,
—men seien bat it is nedeful to manymen to be bus shryvun,but whanne and to whom men shulden be shryvun is in ber
owne discrecioun. As stynge of mete is nedeful, but not ever
in ech place ; and maner of metis bat ben founden men shulden
take after bat bei done hem good . De popis lawis in bis materben litelworb for to trowe, but inasmyche as bei ben groundid
of Goddis lawe or of resoun. And it semeb hard bat be Chirche
shulde be nurishid wib newe fode, and leve fredom bat Crist
hab ordeyned, and be constreyned to take bis fode. Shryve
a man him wel to God ; bis sufiisib a man to soulis helbe .
And git it is nedefulbat sum men shulden shryve hem bus.
But for be firste part of be gospelwe shulen wite bat ber ben
two usuris. Summe usuren here in erbe for ber prou. and want
of love ; and bus usure is forfendid, for it smatchib cove itise .
But Ober usure is govun to God , whanne he gyveb men his
1 in , E.
A t the fourth COUI ICll of the La teran. A .D. 1 2 15.
The fa ith ofZ accheus.
WY C L IF ’S
sende donge tofie rootis . And gif it bere bus fruyt, it is a good
werk and a wiis, and ellis af tirwardfiou sbalt bitte it doun.
Dis man is be godhede of hevene bis vynegerde is his
chirche. Dis fige tree is be rewme of Judee . And it was
bareyne in bree eeldis ; but Crist, gardener of bis vinegerde,
grubbide inne and dongide it ; for he prechide to be Jewis,and lefte his bodi in lond but git bis fige tree bare noo fruyt,and herfore it was kitt awey, be two and fourtibe geer aftis
Cristis assencioun.
Luk tellib after how, j esus was teebinge in fier synagogi s in
sabotis, and lo, a womanfiat badde a spir it of sykenesse in eigten
geer , and sbe was bowed doun, and mygle not on anymaner lobe up.
And wbanne j esus saw berybe clepide ber to b im,and seide to brr ,
Womman,fiou art leftf ro fii longe siibenesse. And Cr ist putte
to bir bis bondis, and anoon sbe was streigt, and glor ifiede God .
And bus bis womman was heelid bi be myracle bat Crist dide
here . And fiispersoun1of fie synagoge answer ide, dedeyry
'ngefiat
Cr ist beelide on fie sabot,and seide unto fie puple, Der ben six e
da ies in wb ieb men moten worebe, fierfore some ge in fies da ies
and be ge beelid, but not on fie sabot. And fie L ord answer ide
to bim,and seide 3e”w r ites
,wbere ecb cf gou unbyndzfi not in
sabot b is ox e or bis assef ro fie eratebe, and ledzfi b im to drynkeP
And was it not nede to unbynde fiis Abrabams dougtir ,fiat bafiben bounden f or eigtene geer , f ro ber boond in fie day of sabot 2
And wbanne Cr ist badde seid fies wordis, alle b i s adver sar ies
weren asbamed and alle fie paple badde j oie in alle fi ingis fiat
weren gloriouselydoon of bym.
PE GOSPEL ON DEDICAC IOUN m s or A C c nE.
[ S E R M O N c c x x x n u
Egr essus j esus ibat.—LUC . xix. [ 1
Dis gospel tellib how Crist dwelte in be hous of
Luke seib bat, j esus wente out, and wente unto j er iebo.
1 So E ; A has perssoun.
11 Z acbee, E
SE R AI ON S.
fier was a manfiat b igte 3acbee, and be w as pr ince of publicans ,and be was a r iebe man
,and be sougte to see j esus , and be mygte
notf or fie puple,f or be was titil in stature. And be ran bifore,and stiede into a sycomor tr ee f or to see j esus f or be was to
passefierbi. And wbanne be cam tofieplace, j esus lobynge up saw
bim, and j esus seide to b im 3acbe, baste fiee to come doun,f or
to-dayYmoot dwelle in fiin bous . And 3acbee bastide b im, and
cam dean, and took Cr istf uq yf ulli. And allefie men, wbanne
fiei sawen, gruccbiden, and seiden fiat be turnede to syry'
ul man
for puplicans weren holden synful bobe in liif and in craft. And
3acbee stood, and seide to fie L ord, Lo, fie balf of mygoodis, Sire,Y gyve topor e men and gb
’ Y bave ougt bzgs'
led any,Y gelde agen
fieforefold. And j esus seide to him ,For to- day belfie is maad to
fi is bous ,f or be i s Abrabams sone. For mannis sone cam to sebe
and mabe saf fiat was per isb id.
Dis gospel is red in geeris whanne be chirche is halewid, for
no feste as masse is worb but gif be gospel conferme it. And
as 3achee resseyvede Crist, so chirchis resseyven Cristene men.
But here shulden men undirstonde bat be chirche is taken on Distinctions ofw enum in the
manymaneres. First, for men bat shulen be saved, which I W “C urchCrist clepib Ab rams sones . After, for be bous of liym
1and
stoon, bat conteyneb sich men . We taken noon heede to oberwittis bat be chirche sumtyme b itokeneb. Des two bingis
gederid togidere on what maner bat it be , be firste chirche
is Goddis spouse, in what place ever it be ; be tobir chirche is
balowid and maad, as obir places ben. And bes w ittis ben
diverse to Speke bus of be chirche . For no drede God is not
spousid wib bis liym and bis stoon but to sich places men
gaderen, bobe good and yvel, for to heere Goddis word, and to
resceyve ber sacramentis, algif it be not modir ofmen ’, but sich
a temple is an hous to oure modir to reste inne. And manybingia bat men don here , men doon to Crist and his Chirche ;
and in worship of hem bei doon summe discretli, and summe
doon folily, for defaute of enformynge .
1 tyme , E.
1 bem, E.
SERMONS. VO L. ll.
“ c.
The house
WYC L IF ’S
DE SONDAv GOSPEL wrbrNNE ow n s or DEDICACIOUN DAv.
[ S E R M O N c c x x x rv q
Omnis qui venit ad me.—LUC . vi.
D18 gospel tellib how goostli Chirche shal be groundid in
Crist. Luk tellib how Crist seide, ecb manfiat comefi to me, and
beer efi my wordis and dozfi bem, Y sbal sbezve gou to wbom be is
like. He is like to a man fiat bildsfi an bous ,fiat delvefi depe, and
bafi put bisground upon a stoon and wbanne gr ete wetnesse i s
maad,fieflood is cast tofiat bous, and it mygte not movefiis bous ,
fi r it was grounded upon a sad stoon.
Bybis gospel maymen see, sib ech man shulde be Goddis
hous , ech man shulde ordeyne so for himsilf bat God b i grace
dwelle in his soule . And gif he have sad b ileve in Crist, bannehe is groundid on bis stoon. Des waters and wyndis and Obertempestis ben tribulaciouns of bis world, agens whiche stondibhe wel bat hab sad bileve in C rist, and trow ib bat gif he love
Crist, what caas bat fallib to him,it mut nedis falle to his betere ,
b i vertu of bis ground stoon. And bus stondib C ristis Chirche
faste, what tribulacioun falle to it. And generaly, bis Chirche is
paied in what poverte bat it is inne . And gif it be pursued in
bodi, it trowib bat it is for be beste. And, for noon of us
shulde be proud ne coveitous b i bis title , God hab hid bis stoon
from us, whet we ben men of holyChirche . For gif we shulen
not be saved, we ben not men of holi Chirche . And among
bree bingis bat God hidib from us, bis is oon. And bus he
semeb a blasfeme bat is bus proud b i bis title , or bus spulib pore
men, as he were God and wiste al bing. But certis banneshulde he leeve bis synne , and be meke as Crist was . A man
maywite whanne he is in worldlyofiice wib a lord ; but bis is ferfro bis title, to be a lym of holyChirche.
Em u of the
WYC L IF ’S
bour 1 is camen, and now it is comun,fiat ge be scater id abroad ecb
on into bis awne place, and ge sbulen lceve me aloone ; and Y am
not alaane,f ar fief adir is wefi me. Y am aloone from mannis
helpe, but not aloone from Goddis helpe. Des fizngis bave Yspoken to gou,fiat gee bavepees in me. I nfie world sbulen ge bave
aver - lesynge1; but truste ge, Y bave overcamefie world.
Here shulden men wite wel in what bingis stondib mennis
pees,—not in strong folk and castelis, ne in assailyng of oure
enemyes, ne in preieris of freris, but in oure owne vertuous lyf.
Triste we in Crist, and hope we wel to have in him oure pees
bi vertues. For manymoo freris preien agens us, ban feynen
for to prei for us ; and bes seien not. Fees to bis hous , what
toun or cuatre bei dwellen inne, but shapen to hem axis of
werre ; and bis shewib no pees, but hate of C rist. And bus we
wenen bat it were betere bat bes preieris helden ber pees, for
bei witen nevere where bei ben ordeyned to peyne of helle, as
fendis children ; and it semeb not bi ber lyi, bat ne bei assenten
to bes grete synnes.‘
How shulden bei bigilen be puple wibchafi
'
eryng of beir preier ?
bx GOSPEL AT MASSE bA'
r rs 5e FOR bE DEEDE’
[ S E R M O N c c x x x v n . ]
Dix it M ar tba ad j esum.—JonN xi. [2 L ]
Com custume ofmen ‘ is to make ber testament whanne
bei dien, and for to make exequies for bat day bat bei ben
biried. And in bobe bes bingis ben many errours in b ileve ;
for it is groundid in mannis ordenaunce for be more part, and
not in Goddis. A greet disseit in bis mater stondib in trist of
mennis preiours“; as freris and Ober preestis seien bat bei wolen
save be1soulis and bringe hem hastili into hevene b i be vertue
of ber preier. But here at be first men shulden wite , what
preier profitib to men. And preier of good liif profitib1be boure, E.
1 The title in E is ‘ M issa prodefunctis.
’
Cristen men, E.1preyouris, E. M .E.
SE R M ON S.
moost of alle ober, and bis preier profitib more to quyke
men and to dede. Dou woist 1 nevere whet bis dede man
be dampned or in purgatorie and if bat he be dampned
alle preiours saven him not. 3if he be in purgatorie, good liifof be Chirche here mai be meedful to bis man, after bat Crist
acceptib it. And berfore lyve bou wel, and do bou profit to be
Chirche, and leve bis parting of mede to God, for so mut
it nedis be .
Many men ben disseyved in founding of chauntries, in
coostli sepulcris, and in solempne sepulturis ; and alle bes
fedeu be world, and done no profit to be soule ; but as bei
harmen men lyvynge, so bei done harm to be soul. And as
anentis masse or preieris, Cristens men shulden wel wite bat
good liif of a plowman is as myche worb to be soule as preier
of bis frere, algif it profite sumwhat. And berfore it is an open
foly to barggyne wib preestis for siche preier, sib bei cunucu
not grounde b1 resoun be valu of ber preier. And as God
accepte ber preist , so he maywhatever he wole ; and bus bis is
a lewid ground to move men to triste to bet preier. 3if bisprest shal be dampned, his preier profitib litil or nougt, but doibmore harm to quike and dede ; and bus shulden men hiire bym
to lceve.
Preier of lippis bigilibmany1, and specialywhanne lippis ben
pollut ; for sich preieris of preestis don harm manygatis . And
herfore bei shulden kepe ber lippis fro bloodyservise of be fend.
For men seyen bat prestis wordis shulden be as be gospel;but now ber lippis ben foulid on seven maners, wibouten moo.
First, in irous wordis, as scorneful and wrabful. Also in nu
honest wordis, i s and talis of japis. Also in
gabb ingis of ber breberen —and bis fallibofte to freris whanne
bei prechen of dede men, bei gabben bobe of quike and dede.
Also in boostful wordis bat men speken of ber ordris, and
of bingis bat fallen to hem ; and sich lesingis hatib God. Also
bei gabben upon God , bat is a foul blasfemye, as men mayheere of freris in errour of ber speche, as bei tellen of ber
begging in helpe of ber b reberheed , and in mede of figtinge, wibober errours bat bei sowun. Sich lippis ben unclene to plese
1 waste.E. bire bem to leeve preyer of lippis. sib beybigilen many.E.
omn d hepe hes lippis ia dm e qxed se ; and ban sll lklen ber
Axoq osrn ar MAssx n r rs s-
n n m lvx nm x.
[ SE R M O N C C X X X V I I I . ]
Gui verbum m audit—Jon v.
Mn shulden knowe bis treube in makynge of bes testament,
bat be leste nedefulwerk bat bei don ber in bes persone ia mote
medeful to hem ban al bat ber seketours’ done, and obes men
bat preien for hem, be it nevere so costli. For bi ech sich
medeful werk maya man disserve blis ; but bi sich werkes,
whanne a man is deed , he hab but remissioun of peyne or
sunnet comynge to blis, and bis is myche lesse ban be tober.
And herfore seide Crist in be gospel, bat men lyvynge shulden
sue him, and lete be dede men birie be dede for mede but be
Chirche on lyve doib, wole God departe for dede men afler bei
han made hem worbi here . And bus in sich dede preier ben
manymen b igilid. Denke we on Cristis testament, and shape
we oure deeb after his, for he diede in moost charite, and shape
we us to die in sum’. Ober ben goodis of be world, and bisie we
us not banne aboute hem, but bisie we us banne in love of
God and tristful sorewe for oure synnes, for no tyme bat manhab here were worse to him to be distract. And bus sich
makyng of testamentis is often a boon to manysynnes ; forbishOpis and erchedekenes and ber clerkis synnen ofte here .
De secutours synnen also byyvel dispending of bes goodis ;1glotonye.E.
1scanners.E ; seeatours, Q.
1to dyge so, E.
11 Compare the account in Chaucer’
s Sompnoures Tale of the affectionateSalutation of the Frere to the wife of Thomas the housbondman .
WY C L I F ’
S
Wber ge ban not r edfiat befiat made bem atfie bigynnynge, male
andf emale be made bem t For God made hem in bis kynde tolove, and bus brynge forb fruyt. And so ber ben bree goodis inbis oon sacrament, feib, children , and chastite . For bei shulden
5’ love togidere, and love ber children,wib chastite . De man
shulde holde him to be womman, and be womman hir to him,
and gif Ober of bes faile , be tober, stonding elene , mai lceve be
bedde . And Cr ist seide tofies men, Her/ore sbal a man levef adirand modir , and sbal dr awe to b is wyf , and fiei sbulen be two in 00
fleisb . And sofiei ben not two now ,but oofleisb .
And bi bes wordis wolde Crist meene bat moore oonhede
shulde be bitwixe a man and his wyf ban bitw ixe Ober men.
Ech man wib his b rober is 00 fieish, as o bodilykynde, and
a man is ma d oon w ib an hoore on ober maner, but bis4? sacramental oonhede passib bis in manymaneres, for bis oon
hede shal laste in hevene , but not bi sich fieishly knowing.
And as preestis shulden preche pees, so bei shulden move to bis
love ; but as bei forgetun pees, so be i forgetun to move herto.
For unkynde braunchis bat Spryngen up doon harm to be
tree .
Z‘h
t
e
hgxcellency And here men shulden benken upon to do worship to be
3013113“
gospel, for it is Goddis owne word , and so worshipe God in it.
Wel we witen bat a lordis word is myche chargid0 for his
worship, and word of kyng or emperour is more chargid for his
f hygenesse . And sib Crist is heier manyweies, bobe in w itt andin worship, charge his wordis for reward, sib bis lord is greet
and witti. And bis moveb manymen to hate alle Ober wordisfor C ristis, and saveren hem lasse , but gif bei ben groundid
in wordis of be gospel. And bus men ben to blame bat docken
wordis of God, and bat avoutren Goddis word , as Poul pleynebon manymen . Des men docken Goddis word , bat takun a word
of be gospel, and aftir ward reducen ber fablis, bi rymes or Oberfals w itt. And certis bis is a foul synne , for bus Goddis sentence
is hid , and mannis liking is prechid ; but wo worbe him bat bus
doib! What resoun shulde move freris to large ber clobis and
docke be gospel? Certis, b i vertue of be gospel, men kissen
To char e means here . as in manyother places ,‘
to hold impo rtant.’
to value b ig ll)
SE R M ON S.
bobe bokes and wallis, but sich reverence bei don not to frere 1
clobis , but gif bei ben woode . And so benke we on bis ende,
bat bis gospel tellib last. Datfiing fiat God bafi j g 'ned sbulde not
a man depar te. And bus, sib God joyned bis witt to wordis bat
be gospel spekib, men shulden not departe bis witt, and put an
hoore witt berfore . For banne bei avoutren falselyGoddis
word, as Poul spekiba
e The concluding rubri ck in MS. A is as follows
Here enden be Ferial Gospels of albe seer w ib commemoraciouns,and b igynnen be Sonedai Pistlis.
[THE Sermons which follow, 55in number, are, with two exceptions,upon the epistles (or less ons)for the Sundays throughout the year, according to the Sarum use . The exceptions are , the sermon on the lesson for
the first mass on Christmas Day(Sermon V), and that on the epistle for
the Sixth dayafter Christmas. Sermons on the gospel: for these two dayshave been alreadyprinted under the head of Proprium Sanctorum,
’
(seevol. i., pp. 316 and The difi
'
erence in number between these that
follow, and the 54 Sundaygospel sermons, arises from the fact of the last
named set not containing discourses for Christmas Day’
and the Sixth dayafi er,while, on the other hand, the epistle set has no sermon for the octave
of the Epiphany. Throughout the series the writer follows the Sam use.
W ith this use the order of epistles in the English Prayer- book, as well as
in the Roman missal, nearlyagrees ; where there is a divergence, it is
pointed out at the beginning of each sermon.]
EPISTOLAE DOM IN ICALES.
DE n asu SoNxDAr Prs'e rN ADvEN'
r ErroRE Cnarsrm ssx.
[ S E R M O N I J
Scientes guia bora est. ROMANS xiii. [ I L ]
WE taken as bileve bat epistlis of apostlis ben gospelis of
C rist, for he spak hem alle in hem, and Crist mai not erre.
And alle be gospelis speken good tibingis of joie of be blisse
of hevene. And algif be Holi C oost spekib ech word of holywritt, nebeles Crist spake in PO111 more plentenousely and
sutilli. And bis moveb sum men to telle in Englishe Poulis
pistelis, for sum men maybetete wite herbi what God menebbi Poul.Dis pistle of P0111 tellib, how bat men shulden b igge ber tyme.
For algif God gyve freelytyme, as ligt and ober giftes of kynde ,nebeles bysynne of man tyme is lost to come to hevene ; and
not oonlyb i synne of Adam, but bi synne of ech man bat wole
not, in vertue of C rist, b igge be tyme bat Crist gyveb for to
wynne be blis of hevene. And bis marchandige abulde ech
man do—specialy for bis cause ; for be daies for synne ben
yvel, and maken manyto lese ber tyme, Poul bigynneb to stire
bus to take hede to Goddis tyme, and to lese not bis tyme,
our is now us to r ise f ro sleep,for now is oure belfie nere fian it
was wbanne we bileveden . Eche man coveitib kyndelyto have
blis bat God hab ordeyned to mankynde to reste inne, but
manymen contrarien hem silf, for be i coveiten comunli to have
bis blisse, but ber lust and fieishli witt letten hem to wynne bis
ua to rr
be tlll the lfl
WY C' L IF’S
blis, and bryngen resoun asleepe , and maken men to contrarien
hem silf. For ech man shulde first coveite his beter, and flee
his yvel, and so a man shulde more wille blisse ban onysen
sible lif here. And bis takib Poul as bileve, whanm he biddibmen rise fro slepe . And Poul meneb bi bis sleep synne bat
foolis lyven yuh e. For rigt as a man, whanne he slepib, wantibwitt to kepe him, and is nere dede ban a best, so it is of synne
ful men. For what dede ever he doib, it lettib banne to dis
serve blis, and disposib him to be peyne of helle, bat is wers
ban beestis deb. And for men shulden rise on morewe , and
do ber werkes aftir resoun, and men have now litil tyme to
regarde of olde fadirs, berfore seib Poul here bat our is now
to rise fro sleep. An our is a litil tyme , and sunne of rigtwis
nesse is uppe.
De secounde word bat P0111 seib stireb to be witt of be formerword, whanne he seib bat now is oure helbe more nyge ban
whanne we bileveden. It is knowun bi kyndely skill bat be
bingis bat moven kyndely, moveu faster toward be cende . And
it is also knowen b i skile, bat as tyms passib to men, so it‘
comeb nyge domesday, whanne men shulen have fulli her kelbe .
For al if Crist be mennes helbe , git he makib not helbe in man ,
but as resoun of tyme axib ; and herfore to be dayof dome
shalnot alCristis Chirche be in ful helbe, ne slepe in blis wibher spouse. To bis entent spekib Poul, in be persone of al
holyChirche, bat now , whanne tyme is passid to bileve bat be
Incarnacioun is to come, but bat be Incarnacioun is passid , as
be Chirche seeb ascencioun, it mut nedis now be nere to be ful
helbe of be Chirche ban it was b ifore tyme , whanne be Chirche
oonlyb ilevede. For now be Chirche passib bileve of be Iucar
nacioun of Crist, sib it wote wele in heven bat Crist hab longe
be bere man. And bis shulde move Cristene men to disserve
hastelyblisse, sib bei ben neer be cende bat bei coveiten kyndeli.
And to bis witt spekib Poul aftir. De nygt, he seib, bafi gon
Walbe we bonestly as infie day. Here men undirstonden ofte
bi bis nygt be nygt of synne. For as angelis weren not con
fermed, but ever stoden in nygt of grace , so mankynde , sib it
But, for men in bis lyf reversen be ordre of God , berfore
in bis seconde goke Poul rekeneb ayunes bat comen bifore .
Sicbe men bat ayunen bus liggen ofte to longe in ber heddis,
and so bei have unchastnes in bougt, in word, and’
in dede.
And herfore seib Poul after, bat we shulden not reste in beddi s, ne
in uncbastite bat sueb ofte afrit bis reste. For manyben temptid
of fieishlysynnes bi sich couchyng in ber beddis ; and gif bei
rysen and wakeden bifore , bei shulden fle sich unchastite . And
herfore manymen usen wel to come not in bedde wib sheetis,
but be bilid above be bedde , and rise snoon whan bei ben
temptid and bis semeb Poul to teche, more ban to rise at
mydnygt.
De bridde gok bat Poul forfendib, is cbidxng and envie. For
bes foure sisters b ifore bryngen in ligtli bes two ; forydilnesse in
bis lyfmahib men to stryve after ; and for stri f, wibyvele wordis,ben men groundid in long envie .
But medecyne for alle siche synne is, to be clofiid in j esus
Cr ist. And bat man is clobid in Crist bat hab freish mynde of
his lyf, and clobib his wille to sue him, lest his soule be cold
in love. And bis were a general medecine to fle synne and
sue vertues ; for no man mai synne in bes, but in defaute of
clobing of Crist. And for bis al Cristene men han nede to
knowe bileve of be gospel, and so to knowe be liif of C rist,and be wisdom of his wordis. And so Gristene men shulden
wite bat Poulis wordis passen obere writingis in two bingis
bei ben pure, sutil, and plentenous to preche be puple. Desutilte of Poulis wordis maymake me and foolis to shame,
whanne we cunucu not undirstonde sutilte of his short wordis.
Dei ben also plentenous ; for ech treube bat Poul spekib is
knyttid w ib ech point of b ileve , and so after specheof oon maycome speche of snober, after bat it profitib to be heerers . As
Comessationes , banquetings .
WYC L lF.
SE R M ON S.
be laste word of bis epistle b iddib us be clobid wib Jesus Crist ;and sib bis is goostlyclobing, in whiche mannys soule shulde
be clobid, 31 be vertues of Jesus C rist mayfittinglybe brougthereynne . And sib al vertues ben his, al vertues mayhere be
taugt. And vices bat ben contrarie to vertues maybe declarid,to flee hem ; as men bat taken privat sectis, or putten not Cristis
sect alone , sib bis glgib bi it silfe wolde suflice, fi'
ailen of be
cl_oib of chari te. And so it is to drede to hem, bat in tyme of
be laste Soper bei shulen be dombe , for defant bat bei have in
b ryde cloib. Dei shulen not be clobid in wolen and lynen, ne
putte sect of Crist b inebe , but putte bis lordis clgib above, andcharge hem not wib Ober clobis,
—sib Crist biddib men of his
suyt bat bei shulden not have two cootis.
DE SECUNDE SONnAr Prsr LE 1N ADVENT.
mE R M O N N J
Quecumgue scr ipta u ni —Rom s xv.
D18 epistle of Poule techib how men shulden cl\obeber soulein b ileve , hOpe and charite, and banne bei ben clobid in Crist.
Poul bigynneb at b ileve , and seib,fiat alle fiingisfiat ben wr itunin Ober of Goddis lawes ben w r itun f or oure lore. For bo
bingis ben bileve bat men shulden cunh e b ifore ober. We
speken not of enke and parchemyn, but of be sentence bat God
seib ; and b i be seiynge of bis Lord we ben sikir bat it is sob;as, whanne a symple man seib a treube, we trowen it not for
he seib it,—sib he mai gabbe , and manybingis mai be un
knowen to bis man,—but Crist is man of greet witnesss , bat
mai not faile in noubet of bes. And so his speche makib treube
to be b ileve to Cristene men. 3it men taken more largelybes
wordis bat Poul spekib here ; for alle maner treubis, bat ben
writun in onyboke , git alle bes treubis ben writun in Goddis
lawe on sum maner ; as treubis bat ben more nedeful ben
writun bere more expresly, and treubis not so nedeful ben hid
bere in comoun wordis. And sib falshede, as Austin seib
1‘ See the second book ofSt. Austin'
s Soliloquies, chapters iv.—x.
sEEuons. von. 11. q
WY C L I F’
S
is trewe in a maner, al falshed or beresie is writun in Goddis
lawe, and so many travelen in veyn to witen how heritikes
shulden be knowen. But shortly, al bis falshede bat is un
groundid in Goddis lawe is heresie in a maner ; and al heresie
is siche. And so manymen wenen bat al bes newe sectis
brougt in , sib bei ben not groundid in bis lawe, smatchen sum
what of beresie. And berfore Cristene men shulden benkeshame to elobe hem above wib raggis, and foule be worbi suyt
of Crist, as done albes newe ordres.
Poul tellib after for what cause God hab ordeyned bes bingis
be writen, fiat we bave bope bypaciens, and b i confort of bes
writyngis. But Poul passib over bes two vertues, and praiebafter charite ; fiat God (y
'
pacience and «y’
solace gyve gou to bunne
fie same fiing among gou, ecb to afier , bi fie lore y’
j esus Cr i st
fiat ge be «y00 w ille, and wefi o moufi wor sbipe Gad, fie wbicb
God is f adir of oure L ard j esus Cr i st. Poul clepib God of
pacience , and of solace bat comeb after, for Crist taugte men
to sufl'
re bobe in word and in dede, and putte hem in hope
berfore to be solasid of God. For greet vertu is in bat man
bat castib him to sufi'
re, and kepib veniaunce to God, and hopib
bat God for bis pacience wole conforte him. And herfore he
is God of pacience and solace. And hereon manybenken to
litil, bat figten and pleden and casten weies how bei shulden
be here vengid, as gif God kuewe not ber wrongis . And so
Goddis lawe undirstondib b i bis same bing unite , whanne men
mekelyknowen o Lord, and putten alle wrongis in his wille .
And men bat slepen in bis bing resten surelyin pees ; and bis
unite shulden men have bi be lore of Jesus Crist, and banneshulden bei be of o wille , and wib o moub herie God. Desmen have 0 moub, bat preien God for pees and love , and what
ever bei speken or don it sounneb in to pees and charite. And
bis lessoun is binne to day, for men speken of werris and
stryves, and how bei shulden vencushe ber enemyes, bobereligiouse and ober. And certis bei have manymoubis bat
ben amys sett upon ; and siche fendis wib ber visers maken
men to flee pees ; and bes men worshipen not Crist, neiber
in his godhede ne in his manheed. For Crist bougte pees and
love, and sufl'
ride berfore in his manheed ; and he bat reversib
WY C L I F ’S
singen in God bis unite . And efte seib be same lawe of God,
Be ge befiene men glade, for ge ben oon w zfi bis puple. And efte
seib bis same lawe, 3e alle befiene men, ber ie fie L ord, and alle
puplis pr eisen ge b im for almaner of men of mankynde shulde
be oonheed in 00 Lord. And Ysaysezfi .y’
te sane, Der sbal be
a rate of j esse,fiat sbal r ise to f eule befiene men, and befiene men
sbal bope in bim. Dis rote of Jesse is Jesus Crist ; for he washidde bifore Jesse, and after he Sprong to Cristene puple , and
made 0 chirche of Jew is and heben folk.
And to bis entent Poul preieb,fiat befiat is God cf bopefillsgou wefi allej oie and pees in bilevyng ,fiat ge beplentenouse in bope,and ver tue of fie Holy Gaast. And bis vertue is charite ; sib
bis C oost is love of God. And bus preien men now, bat holyChirche be ma d oon , and bes sectis be al left, but be secte of
Jesus Crist. For we have hope in God bat we shulden alle
come to hevene, and wibouten siche sectis lyve al in 00 sect,
and ech on have joie of ober, wibouten envie and discord.
And to bis joie wolde dispose oonhede in Cristis secte ; for
Crist ordeynede bis 0 sect, to brynge to bis ful oonhede. And
no drede be fend hab castid bis divetsite in sectis ; for if it were
good, it badde ground of scripture of God ; but bis spekib of
oonhede, and algatis of oonhede in soule. Dre partis ben in
be Chirche , prestis and lordis and comouns and God habordeyned albes bree to helpe ech obir to gendre love, and noon
of hem to be superflu, but do ber oflice bat God hab ordeyned.
But bis diversite of bes sectis is comen in wiboute cause , and
bus it makib discord of men for wanting of good oflice.
t‘E bRIDDE SoNDAr Prsr LE 1N ADVENT.
w E R M O N M L ]
Sic nos ex istimet boma.— I COR. iv. [1] 3.
POUL tellib in bis epistle how men shulden mekely fleeworldis stryves ; and biddib first, bi oure life fiat man have
s The same in the Prayer-book ; and that for the next Sundaychangem the Roman missal this epistle places.
SE R M ON S.
mater to gesse us as mynystr i s of God, and dispensers qf bis
servires. And algif ech Cristene man shulde be founden trewe
in bis, git preestis bobe more and lesse shulden here be more
trewe , and synne of failing of preestis in bis service is more
foule. As, gif be p0pe and his b ishopis shamen to be Cristis
servantis,and in ber maner of lyvyng bei shewen an emperours
liif and lordlyto be world, sib bat Crist hatide bis, bei gyven no
mater to gesse hem to be mynystris ofCrist, and so bei failen in
be firstword of bis b ileve bat Poul techib. Lord, what good doibbis gabbing, bat be pope wole be clepid moost hooly fadir
here, and b ishop moost reverent’
man ! Sib ber lif discordibfro Crist, bei shewen in takyng of bis name bat bei ben on be
fendis side, children of be fadir of lesingis. For gif he seb, after
Gregor-i, bat he is servaunt of Goddis servauntis, git his liif
reversib his name, for he failib to sue Crist, sib he is not dis
pensoure of service bat God hab beden,but he partib be
lordship bat be emperour hab govun. And so al services
of be Chirche bat Crist hab lymytid to his preestis, ben turned
to be contrarie side, and so to be service of be fend ; so bat if
men taken hede to be service of be Chirche bat Crist hablymytid, it is al turned up so doun, and ypocritis ben maad
rehetours, so bat unnebe is left onyservice of Cristis Chirche.
And so bi be service ofmen ben bei chaungid into ober kynde,sib bei ben Anticristis mynystri s, and serven in snober Chirche.
For, as be gospel of Joon tellib, Baptist held him in treube, and
preiside him not in fals name, as manyprelatis don to- day.
And sich ben be fendis servauntis and dispensours of his
tresoure, bat is feyned falshede, as be kyng of pride hab taugt
hem.
But nabeles, as Poul seib, bere in bis liif wolden men ax efiat
a man bef ound trewe amangis dispensour s of an house. For bis
stiward, among servauntis, maydo myche harm to be house .
And it semeb to manymen bat be service of C ristis house is
turned amys up so doun in changing into fals mynystris. And,
for suche dispensours ben ofte jugid of be house, for bei wolde
fare more likyngli, berfore seib Poul after, Tome it isf or fie lestfiingfiat Y be jugid of gou, or ellis of mannis day but Y inge not
ngysilf , bat Y serve treulybe Lord , and mynystre to his ser
WYCL IF ’S
vauntis as he wole ; /or algi/ I’ hw e no eom
'
enee bat Y do agens
Goddis wille, git it sueb not hereof fiat Y am j ust bifore God,but be fiatj agzfi For
Lord, seid bi himsilf, meneb Lord of alle lordis. And bus
shulden men not be martrid for blynde jugement of men, forGod mut juge al men,
ober to good or to yvel. And herfore
wel of bileve, bat gif God jugib bus, banne bis jugement mutstonde, and ellis not, but Goddis jugement. And bus ber ben
two daies,—dayof be Lord, and mannis day. Dayof be Lord
is be dayof dome , whan he shal juge al maner men ; dayof
man is ban here , whanne man jugib b i mannis lawe ; and bis
jugement mut be reversid gif it ongt reverse resoun. But at be
laste dayof dome al shal stonde to Goddis jugement ; and bus
bis is dayof be Lord , for al shal be banne as he wole ; and bis
jugement shal not be contraried, for nobing mayreverse it.And herfore seib Poul bus here, And so rgyle ge j uge bifore
tyne, 117 fiatW e fiat fie Lord come, fie mbich sbal ligt fie h’
dde
fix'
ngzs of derknessz'
s, and sbal make knowe fie coneee’
lzs of bertis
and fiamze shal prez'
sz'
rzg be done in dede to eel: good man of God.
And gif at be dayof dome bes two bingis shulen be opyn,—belest purpos bat man hab to do agens Goddis lawe , and be lest
conseilof his herte bat he hab, to do wel or yvel,—what bingshulde be hid banne to God and alhis flok ? Bokes shulen ben
opened banne, and men shulen knowe ber owne dedis, bobegood men and yvel. But good men shulen knowe a] bing, forbei shulen se in be book of liif a] bing bat was or is. And bis
moveb manymen to benke upon Goddis lawe bobe nygt and
day, for bat disposib to knowe what is Goddis wille ; and
wibouten knowing herof shulde a man do nobing.
And bis moveb manymen to flee mannis jugement, bobe to
be juge and witnesse, and to plete in bis market ; for bis manerof jugement sueb to litilGoddis wille. And gif it sue onytyme,it fallib as a blynd man castib his staf ; for gif man have rigt to
bing, bat rigt comeb of God to him, and God jugib bat he isworbi to have bis bing bi his dome. But what juge in mannisplee can knowe bis worbinesse ? And herfore God forefendib
bis strif for bobc be juge and his consentours done here agens
WYC L IF ’S
Dz roman Soxmu Prsr u ; m Ann ur .
[ S E R M O N I V . ]
Gaudete in domino serven—PHI L . iv.
p mepistle of Poul tellib fyve maners bat a man abulde have,
wib bre vertues ofGod ; and wib bes shulde he lyve for to come
to blisse of hevene. pe first maner bat God b iddib is to be
joyful and glade, and herfore bigynneb Poul, and seib bus to
Cristene men ; j oie ge in fie Lord°
evere more ; git I’seie, j oie ge.
And wiboute bis maner of lyf Cristen man failib algatis in bileve,in hOpe, and charite. pe ground of joie bat man shulde have
shulde stonde clenlyin his God, and bis joie shulde evermore
be here in parte, and in hevene fulli. For what man mayhave bes bree, b ileve, hope , and charite, but gif he benke on
Goddis goodnesse, and b i bis have joie berof And bus he
failib in bileve bat wantib bis joie in God. And who hopib to
come to blisse, bat feib tellib is in heven, but gif he joie in
bis hOpe bat he hab of bis blis ? Or who loveb God b i charite,but gif he joie in Goddis heynesse ? And sib ech man shulde
have bes bre , obir in rote or in fruyte, ech man shulde ever joiein God bat is Lord of alle. And gif bis bougt, or bis joie, sleepein man for a while, git it shulde ever be , and quykene his
spiritis to Godward. For nobing shulde quenche bis joie , buttribulacioun of man ; but where is banne hope of reward, in
him bat berfore joieb not ? A worldli man hab myche joie of
hOpe of his victorie, of wynnyng of worldlygoodis, or fleishly
lustis bat he coveitib and sibmen shulden have more hope to
have evermore blisse in hevene, how shulde not a man have joiein stablenesse of bis hope ? Certis, defaute of hevenli hope
makib bis joie in man to faile. Lord, how traveilen men in
werre gladlyfor hope of victory; how traveilen men in mar
chandiz e for jo[i]eful hope of worldly wynnynge ; and how
joiefulli traveilen men bat ben ledde here in fieishli love ! And
sib bis hOpe shulde be more in blisse bat man shulde have , what
man shulde not ayhave joie , and bis joie shulde be in God ?
SE R M ON S.
Of bis joie shulde come anober bat man shulde have in
disservynge of bis joie ; as we mai se b i ferber ensaumplis, howwilfulli and joifulli man traveilib for a worldli cause, as ben
worldli victory, worldli richessis, or fieishli lust. And certis bis
is a veyn cause,—short, and bryngib no man to reste. And for
bis joie of traveile for blisse, Poul b iddib us git have joie.
pe secounde maner bat man shulde have, is sadde maner and
knowun to men and to move men to bis maner, Poul seibfiatfie L ord is ryrg. Poulmoveb not here to joie, as joien unstable
men in gegilotis, but to sadde joiyng in God, and sufi'
re for him
w ib glade chere ; so bat it fallib not to men to wepe for sufi'
ring
for God, but bat alle maner men mygten knowe how his
knygtis sufi'
ren gladlyfor him. And bus seib M atheu, byYsaie,
bat be HolyGoost seib of Crist, bat he shulde not stryve ne
crye, and no man in be strete shal heere his vois. For in alle
be passiona bat Crist sufi'
ride , he failide not in sadde chere .
He cryede not out for his peyne, and so sufi'
riden hise after
bym. And to move men to bis glade chere, Poul seib, bat beLord is nyge. Cristen men taken as b ileve, bat Crist is Lord
and Spouse of be Chirche ; and bat tyme til be dayof dome is
nyge to regard. But welwe witen bat a wyf, whanne she shal
soone mete wib hir housebonde, she gladib her herte and hir
chere , in hope to be confortid of him. Whi shulden not
C risten soulis do so ,whan bei hopen ber Spouse is nyge ?
De bridde tyme Poul b iddib bat, we stud de not be mine. pes mama ;
men ben b isie for nogt, bat b en bisie for vanite. And berfore , as
Petir b iddib, we shulden cast al oure b isynesse in God. For
nobing batibmore mennis contynaunce, for be plesyng to God,
ban b isynes aboute worldli bingis, for suche casten doun ber
heed fro God.
But Poul biddib be fourbe tyme , bat we shulden rere up oure but fnn of
beedis , and axe boldli of oure Lord in be name of be Trinite ;z’
n aI maner prefer in be name of be Fadir of hevene ; and al
maner specialpreier infie name (yGod fie Sone and in a! maner
(y'
fiankx'
ngis in fie name of fie HolyGaast. For God b iddib us in
Lukes gospel, bat b ifore be dayof dome we shulden reise up
oure beedis, for oure ful b igging is nyge . And bus, what
C ristene man hab good herte, his axing is knowun bifore God,
saints .
WYC L IF’S
sib ech bing seib to God treuly, as bat bing is. And bus
preiede Moises welwib good herte for his folk.
De fyvebe maner bat man shulde have, for bes foure maneresb ifore, shulde some of God, 61
°
h ispees fiat slmlde k¢e oure malis
and m dz'
rstondzngss, and gyve us hertelylastyng in bes fyvemaners to oure Spouse. For no servise is crowned to blisse
but gif bis lastyng be betwib. And bus seib Poul, bat Goddinpees passzfi aI maner of w itt ; for he bat hab his pees bus tryed issyker ynowg of al his enemyes. And al bis bing is done bimene (y
'
j esns oure alfier L ord. Here it were for to speke of joie
bat men ban in blisse . And algif Poul, bat was ravishid, seibbat bis joie is hid, so bat neiber ige hab seyn it, ne eere hab herdit, ne it hab styed up into herte ofman in erbe ,—git byglymeryng of Goddis grace maymen knowe bis joie afer. Austin seb,
bat he is blessed bat hab al bing bat he wole, and he wole noon
yvel bing and bis joie have men in hevene . Denke what statewere good to bee, and what bing bi wille wole coveite, and batbing han seyntis in hevene in be best maner for hem. For ellis
men weren not fullimedid, bat sugetten here ber Willis to Goddis,but gif he gaf hem al ber wille and ledde ber resoun aftir his ;for ellis bis wanting were harmful, and man were not fulli
blissid.
And bus men seien bat two blessis bem—blesse of be soule
and blisse of be bodi. And of bodili blisse is first for to speke,
as blaborers may take here. I t is seid comounly, how Crist
hab dowid his Spousis bodywib foure doweris of be bodi, and
berinne stondib myche joie. pe first dower is sutilte ; besecounde is agilite ; be bridde dowere is clerete ; and be fourbeimmortalite. Seintis bodies ben so sotil and so shapen in ber
partis, bat bei mai perse ober bodies wibouten lettyng of ber
wille. And bus cam C rist out of his modir, and entride efte to
his apostlis, algif be g'atis weren shitt, for nobing stood banneagens his wille. pe second dower of be body is agilite, or
swiftnesse ; so bat as soone as be blessid soule wolde be onya place , as soone it moveb be bodi bidit , b i ablete of
And be first dower of be bodi helpib to bryng in bis
De Trinitate.lib . xiii. §8 . habet omnia quae vult, et nihilvult
tur non est. nisi qui ct male.
’
WYC L IF ’S
hevene. And sum men trowen bat God meneb b i bes tymes
banne in hevene, bat suen not cours of be sunne, but seintis
willes bat ben in blisse, Secula Seculorum,
’
bat ben al ober banbes tymes. Of bis joie shulden men benken evere, and joifulli
3’ traveile to gete bis ; and banne men fillen be b ileve bat Poulbiddib in bis pistle.
Prsrw on Cnrsrm usss on .
[ S E R M O N v . ]
P aer natas est nobis.—ISAYE ix. [6 8
Arms be joie bat Poul tellib we mayseie on Cristemasse day,bat a litil child is born to us . For Jesus b i oure bileve is born,and to bis entent spak God, bobe in figure and in lettre , bat a
child is born to us in whom we shulde have bis joie. An d so
bre shorte wordis ben to speke of Ysaies speche, so bat men
mai after joie in ober service of bis child.
First we taken of b ileve , bat siboure first eldris hadden synned,
ber muste aseeb be ma d berfore b i be rigtwisnesse ofGod ; for as
God is merciful, so he is ful of r igtwisnesse . But how shulde he
juge al be world, but gif he kepe here rigtwisnesse ? For be Lord
agens whom bis synne was done is God almygtyand al- rigtful,
sib no synne maybe done, but gif it be done agens God . And
evere be more be Lord is, agens whom bis synne is done , evere
be more is be synne to take reward b to bis Lord. As it were
a gret synne to do agens be kyngis b idding, but be synne is
more wibouten mesure to do agens Goddis b idding. But God
bad bi oure b ileve Adam to ete not of bat appil, but he b rak
Goddis beste , and was not excusid berinne, neiber b i his owne
foly, ne bi Eve, ne b i be serpent. And bus b i rigtwisnesse of
God bis synne muste algatis be punishid. And it is a ligt word
In the Prayer-book this ssage tions of it are embodied in tw o
of scripture appears as the rst les introits .
son at mattins on Christmas Day.
b t.e.. to render satisfaction or
In the Roman missal the chief po r compensation .
SE R M ON S.
to seie bat God mygte of his power forgyve bis synne, wibouten
aseeb bat were ma d for bis trespas ; for God mygte do bis gif
he wolde, but his justice wolde not sufl'
re bat ne ech trespas be
punishid, onbet in erbe or in helle. And God mai not accepte
a persone to forgyve synne wibouten aseeb, for ellis he muste
gyve free iceve to man and angel for to synne, and banne synnewere no synne, and oure God were noo God. And bis is be
firste word bat we taken of b ileve.
De secound word bat we taken is, bat a man bat shulde makeaseeb for synne of oure firste fadir, mut nedis be God and man.
For as mannis kynde trespasside, so muste mannis kynde make
aseeb. And herfore it were to strange bat angel made aseebfor man ; for neiber he mygte, ne he was bat persone bat
synnede here. But sib al men ben 00 persone , bat persone
mahib aseeb gif onymembre of bis persone makib aseeb for al
bis persone. And bi bis maywe see, bat gif God made a man
of nougt, of newe to be kynde of Adam,—git he were holden to
God as myche as he mygte for himsilf ; and so he mygte not
make aseeb for him and Adams synne. And bus, sib aseebmuste be ma d for Adams synne, as it is seid, sich a persone
muste make bis aseeb bat were ~bobe God and man ; for worbi
nesse of bis persones dede were evene wib unworbinesse of be
synne.
pe bridde word, bat nedis mut sue of bes two wordis of lore,
is bat a child is born to man, to make aseb for mannis synne .:
And bis child mut nedis be God and man, goven to man ; and
he mut nedis bere his empire upon his shuldren, and sufi'
re for
man. And bis child is j esus Crist, bat we supposen was born
to-day. And we supposen bat bis child is oonli born to bo men
bat suen him in maner of lyvynge, for he was born agens ober.
pea men bat ben unjust and proud, and rebel agens God, han
ber jugement in Crist, bat bei moten nedis be dampned of him,
and algatis gif bei ben unkynde to ber deb agens his spirit. And
bus, gif we coveiten welbat bis child be born to us, have we joieof bis childe, and sue we him in bes bre vertues,—in rigtwisnesse,
and meeknesse , and pacience for oure God. For who ever
contrarieb Crist in bes unto his deb, agens be spirit, mut nedis
be dampned of bis childe , as alle ober shulen be saved. And
WYCL IF ’S
bus be joie of bis childe bat was bus meke and ful of vertues,
shulde make manto be litil in malice,—and ban bei holden wel
bis feeste. To hem bat wolen figte or chide, Y seie bat bischild bat is born is prynce of pees, and lovebpees, and dampnedmen contrarie to pees. Studie we how Crist earn in ful tyn e
whanne he shulde, and how he cam in mekenesse, as his birbe
techib us ; and how he cam in pacience, fro his birbe to his deb.And sue we him in bes bre, for joie bat we have of him ; for bisjoie in bis pacience bringib to joie bat evere shal laste.
pa PISTLE on be srx'
rs DAI n o Cars'rn rassn.
[ S E R M O N V I . ]
Quanta tempore haeres parvnlis -GAL. iv. [ L ]
Pom. tellib in bis epistle what fredom men shulden use, and
leve service of be olde lawe, bat ledde men whanne bei weren
children. pe first word of Poul here is seid to us in bis forme ;As longe tyme as an eir is litil, he dyverszfi not f ro a servaunt
bi sensible dyversite, algybe be lord of alle. I t semeb bat Poulspekib here of service bat is bondage, and latib out be longe
tyme ; and spekib now of 0 part and now of snober and spekibhere Specialyof al mankynde bat shal be saved. Dis kynredeis an eir of be blisse bat ever shal laste. And fro be b igynnyngof be world ber is noon diversite b itwene him and be servaunt
,
sib be children of Israel weren in grete bondage in Moises
tymes, sib bei weren tretid bi Pharaoo in hard servise foure hun
drid geer. And git bis kynrede, bat is Cristis Chirche , is lord
of al bingis of bis world ; for Crist, Goddis sone and Lord of
alle, puttide bis child over alle his goodis. And as gong e ir
of a man is for a tyme of his childhode , whanne he is wibinne
age, nougt tretid as a lord , but andir latours and governors ,
bobe in werkes in foode and cloib tretid as anober servaunt,
tilfie tyme fiat Izisfadir wole bat he be tretid as lord, so it was
Should be par-ml“ ; but this is text (Bodl. 788) had but small
onlyone of a great number of ih knowledge of Latin .
dications that the writer of this
The Church
to hurnan
WYC L IF ’S
wordis be aliened, and al his witt, byAnticrist. But ber ben
two maner of sones,—kyndely sones and sones of grace.
Crist is kyndely sone of God, and his children ben sones of
grace. And bus Crist, whan he made him man and made his
Chirche to be his brober, he gaf a title to his children, to make
bem alle Gaddis sones bi grace. Aml for ge ben bus Goddis
cb ildr en, God sente fie spir it of b is sone, be which spirit cr iefi in
goure bertes and in goure persones, Abba , Fadir . And of bee
wordis bat God seib here b i Poul, whom God hab made his
whistil, it semeb to manytrewe men bat ber shulde be no sect
but oon, bat shulde be Cristis religioun, wib oon abbot and con
reule ; and bis wolde kyndele oonhede and love, and is ground
in Goddis lawe.
And bus bis Chirche , bat is Goddis sone, is nougt now ser
vaunt but sone and grf be be fius Gaddis sone, be is eir bi Crist,
God and man. Bi witt bat Poul spekib here it semeb to manybreberen in God bat be Chirche bat wandrib here is ma d bralbymannis lawe, sib mo ben sprongen b i Anticrist ban weren
in be olde lawe[s], bat ben now left as God biddib. And so be
Chirche is btalle more ban in tyme of be olde lawe, sib bes
mannis lawes ben worse ban weren Goddis lawes bat now ben
lefte . And Anticrist is maad a tutour or a governor ofbe Chirche,more fool ban be children, bat shulden be governed byGoddis
lawe. And of all synnes bat now ben, bis is moost perelouse
and grevons, bat lesib be fredom bat C rist hab purchasid, and
makib men bralle to synne and to be fend. And bus it were
a myche vertue to gete agen oure former fredom , and trowe no
prelat in bis Chirche, but gif he grounde him in Goddis lawe.
And bus men shulden shake aweyal be lawe bat be pope habmaad, and alle reulis of bes newe ordris, but in as myche as
bei ben groundid in be lawe bat God hab govun . But loke
bis grounding disseyve bee not, for it mayfallen bat Anticrist,bi his newe lawes and his biddingis, have moo bysyservantis
to him ban hab Crist byhis lawe, to serve him for blisse of
hevene . And bis moveb manymen to speke agen foure newe
sectis. For ech man b i hope of blisse shulde holde be fredom
bat Crist hab govun,and so he shulde maynten bis reule , and
diSpise alober reulis.wr cmr .
SE R M ON S.
p: 80mm Prs'ru wrbrNNE ocr avs or TWELFbE mu .
[ S E R M O N v u . ]
Surge illuminare, fem alem.—YSAYE 11 . [ r
Mn expownen cotnounly bis prophecie of oure Jesus, batYaaysaw in spirit ; how Crist shulde be loutid, soone aftir bat
he was born, of bre kyngis of be eest. And b ileve bat Mathew
tellib techib wel of bis tixt, to what witt it is spoken of be pro
phete Ysay. First he bigynneb bus Ryse, and be fiou ligtned,
j m ak’
or fii ligt is camen,and glor ie of fie L or d is sprangen
goonfiee. Here trewe men undirstonden b i Jerusalem, bat was
heed citee in be londe of Judee , holyChirche bat wandrib here.
For Jerusalem in diverse placis bitokeneb on diverse maners,
now be citee of bat cuntre, now be chirche bat wandrib here ,and now be chirche bat is above ; and al ben figurid b i bis citee.
And Jerusalem bi interpretacioun bitokeneb a sigt of pees'; but
here men seen afer, and in blis verre pees. pis Jerusalemabulde ryse from synne , and be ligtned wibwitt and grace, sibCrist be first ligt is ma d man for bis cende. And C rist, bat
is be Padris wisdom,and so glorie of be Lord, is sprongen of
bis kynrede and in it, sib he is Maries sone . And bus bis is
a greet synne to leve to ryse and open oure wyndowys ; for bis
spiritualligt is redyto shyne to alle men bat wolen open . pat
man resceyveb in veya be grace of God, as Poul seib, bat takibof God manygiftis bobe of fortune and of kynde, and wole not
benke God herfore. He is an unkynde man, wibouten whom
be sunne shyneb, and git wole not Opene his wyndowe, to take
ligt bat shulde save him. And here men seien comounly, bat
first mannis folyis unkynde, and b i cause of bis unkyndenesse
God gyveb man no more his giftis sib God approveb nevere
more bat unkynde man shulde bus synne. But git God makibof synfulman and unkynde a good man, and alle be goodnesse
The derivation is doubtful. but rusalem in Smith’
s Diet. of thethis is among those that have been Bible.
widelyreceived ; see the article Je
BERMONB. VOL . I I .
WYCL IF’S
of bis comeb of be goodnesse of God . And b isie we not
aboute ferber cause, for God himsilf is be first cause .
But be prophete seib on bis,—For lo, derbnesse sbal bile fie
erfie, and fiicke myst sbal bile fie puplis. Here we mai knowe
two maner of men b i bes wordis of Ysaye. Sum men ben
everemore derke, and wanten grace to come to blisse ; as be
erbe is ever derke and takib not ligt bi clerete. And bis derk
nesse habwib him Goddis witt bat bes men shulen be dampned.
But sum men ban for a tyme myst, but git bei ben a puple. as
ben men of holyChirche , for tyme bat bei ben in synne. And
bes men bi grace of God takib ligt bat persib hem and disposibhem to hevene, and avoidib ber synne fro hem. An d sich two
maner ofmen weren in Jude b ifore Crist cam. And bus derk
nesse of synne hilide be erbe til Crist cam, and bicke mystisof synne hiliden be puplis bat shulden be saved. But bis ligt
bat cam to men persid bis myst and made it clere. And so
bis ligt bat has ma d man clerede bo men bat he wolde a ve.
And for bis ligt spekib be prophete, and for bes men bat shulen
be saved, But upon fiee sbalfie Lord Wyng, and in fix sbal
glor ie be seen. For of co kynrede of Jacob , and in batkynrede, was Crist born ; and manyof hem weren saved in
Crist, and manyobere of hebene men. Andfolk sbulen wandre
infii ligt, and kyngis in sbynyng of fii birfie. For aboute tyme
of Cristis b irb bre kyngis camen out of be eest, and bobe beiand manyobere sawen be ligt of be sterre . And muse we not
whan bis sterre apperide first in be eest, and how longe ryme
bese bre kyngis weren in comynge to Bethleem. For soone aftir
batCrist was born bei camen,and bus worshipiden Crist. For , as
be gospelberibwitnesse, bei founden be child wib his modir ; and
it is liclybat in be same stable bat Crist was born inne in Beth
leem ; and so it mut nedis be sone after be tyme bat Crist was
born.
And aftirward bis prophete spekib to be glorie and joie of
Cri st : L ifle up al aboute fiin g en and see alfies ben geder id,and ben com tofiee, to do bee worship as bei shulden ; and al
bes ben figure to bee fiat fi i sones sbulden come f rof er r , and
fi i dougtr is sbulen r ise aside, and many cantres sbalen trowe
in fiee. panne sbalt fiou see and abounde, and fiin ber te sbal
WY C’L I F ’S
sib he is bobe God and man. pe bridde tyme we shulen knowe
liche bat Crist was deed for oure sake, and roos hool as he
badde ordeyned ; and so shulen we alle do at be last resur
reccioun, ober to blisse or to peyne. And lyve we alle justlyf, and love bis Lord upon oure power, and banne he wolerewarde us in blisse aflir bes bree giftis. And here manymen
benken bat men shulden ligtlypasse over bis, and Speke of
bingia bat ben certeyne , bat profiten to men bat heeren hem .
PE m s'
rn Scru m Pi s'ta u r n: oc'
ravs or Twn rbn mu .
[ S E R M O N V I I I . ]
Pour. tellib here to gentile folk, how bat bei shulden serve
m u m . God and kepe hemsilf in charite , and serve togidere as o
should bere
persone . For whan manymen acorden in con, and done 00
werk in Goddis name, bei done it more spedely, more strongly,and bi lasse blame . Poul b igynneb to preye to Romaynes to
kepe be lore bat he techib, for he prechide not for money, ne
for wynnyng of bis worlde . I’ pry/e gou, seib Poul, bi God lismercy,fiat ge gyve goure bodies to God , a quyk oost and not dede ,
to serve God b i his lawe . pe secounde tyme, be lyf of goure boabr
sbalbe boly, aftir Crist. pe bridde tyme shalgoure bodyplese Godb i devoute wille. And gif goure bodi be bus ledd to licnesse of
be Trinite, banne be ge wel disposid to serve God as ge shulden.
And algif alCristene men shulden marke bes wordis of Seint
Poule , git lordis of bis worlde shulden take more hede to hem,
for bei camen of gentilite ; and ber staat shulde bus serve to
God, to defende Cristis lawe and his ordenaunce , and lat it not
perishe for ydilnesse. And bus shulde fier servise to God be
resonable, and kepe ber staat. And, for siche men synnen ofte
in novelryes of be worlde, berfore biddib Poul after ; Hyle ge beconf ormed tofiis world, but be ge ref ormed in newenesse bat shal bema d in gour witt.
per nys no lord of bis worlde , neiber in more state ne in
lesse, bat he ne abulde take bis lore of Poule, gif he wole wele
SE R M ON S.
serve God. For costli metis and gaygarmentis , whan bei ben
taken over mesure, bei maken lordis bisi for hem, and spoilen
wrongli ber pore tenaunn'
s ; and bis mnt ncdis displese to God,.
sib he is welle of rigtwisnesse. pee men bat lyven bus ben con I
formed to bis world. But man, be he never so grete, shulde
bcoveite to m yhis soule wib Goddis lawe and wib vertues, for
but is more presciouse . And it fallib ofte tymes, bat preestis
and freris bat shulden here teche ben bobe fals and un
cunnynge, and tellen but litil bi Goddis lore. And bis menebPoul here, whan he preieb unto Romayns bat bei shulden be
reformed in newnesse of ber wittis. And bus of alle be here- 1
tikes bat Anticrist brougt ever inne , bes bat blaboren unto lordis,
and seien bat bei shulden not cunne ne heere be gospel of'
Crist—for clerkes shalden teche hem to lyve,—ben moost
perelous in be Chirche , and moost to fie as Anticrist. Wib n’
ch flore of oure God shulden lordis sum what elobe ber soulis , and Ibe not to worldly, but benke smnwhat on her soulis. For bis
lyf bat we lyven here is bobe short and ful of peyne, and it is
ordeyned to be a mene to be blis se bat ever shal laste.
And bi witt of Goddis lawe sbulden men bno'we fiis tr inite,wbicb were fie good s Ie of God, wel fikgfng and perj it. Dewille of God mut nedis be good, licke to be Fadir of heven ;
and so al be ordenaunce of Crist mut nedis be good, sib he is
God. pe wille of God w purtishe men is good , sib bat it is
just ; but bis wille comeb not forb but bi occasioun of synne.
pe wille of God is wel plesing, as is be secunde persone of
God. For we reden bus of Crist, bat in him it plesid wel to be
Fadir. And bus men bat ben b isie to wite what is be wille of I
God, ben wel payed of bis wille, and traveilen for to do bis
wille. pe bridde tyme, aftir be HolyC oost, bis wille mut nedis
be perfit, for it is not shewid to man for fleishly lustis or
worldlywynnyng, but for worship of God and for profit of his
And , for wittis ofmanymen ben occupied for worldlybingis
and lores bat profiten not to be soule , berfore seib Poul aftir, I ’
seief or sofie bifie gracefiat is govun to me of God, and not for
to plese gou, s e for coveitise of goure goodia, butfiis I’seie to
gou alle, to cunne no more fian is nede to cunne, but to cunne to
245
WY C L I F ’
S
subrenesse and to lerne vertues of Crist. Sum men ben here
b isie for to cunne worldli witt, as cautelis of mannis lawe, and
craftis to wynne myche money. And clerkes traveilen manyweies
veynlyto have cunnyngis, and alle bes letten men to gete hem
knowyng of God. And so Poul seib to ecb man, bat he shuld
cunne his bileve as God bafi partid bileve, to sum more and to
summe lesse. And algif b ileve of God be ground nedefulfor
Cristene men, git acord in charite mut nedis be joyned wib bistreube,—for fendis of helle have troube , but bei tremblen, for
defaute of love.
And herfore seib Poul bus, fiat as we bave many lymes s.o bodi of dyverse b rndis, and not ecb lyme bafi fie same dede, but
ech is dyverse from ober, somanymen of 00 bileve ben 00 bodi in
Crist —and bis bodyis holyChirche, bat is weddid wib Crist.
And so ech memb re of Crist shulde have his propre dede ; but
alle ber dedis shulde come to bis, bat bei profiten to be bodi of
be Chirche ; and banne bei profiten to ech memb re, and to
worshipe Jesus Crist. And bus ech man shulde beware bat he
be in sich a staat bat is approved b i Jesus Crist, and traveile
treuly in bis staat. 3if bou be a preest of Crist, teche treulyGoddis lawe ; gif bou be a worldlylord , defende Goddis lawe
b i strengbe and gif bou be a laborer, kepe bou treube and
traveile fast. And bus ech man of Cristis Chirche shulde helpe
his brober after his mygt ; and gif he koude manyhelpis, be
sbulde be manylymes to bym. And bis lore b iddib Poul bat isful sotil and nedeful. And wolde God bat bis b ileve bat Poultechib in bis epistle were wel koud and wel kepte of bes foure
sectis of Anticri st, bat ben newe comen into be Chirche for to
charge it and harme it.
be sscuuns Sounar PrsrLs ar r-m oc
'
ravs or Twe bE DAL
[ S E R M O N I X J
Habentes donationes.—Rou . rm.
Pour. in bis epistle tellib unto Romayns, how spiritual preestis
shulden passe seculeris, for preestis shulden be lyf to quyken besobrenesse in the Wyclifhte Versions.
WY C L I F ’S
goodis ban be profit of ber soule ; for banne he feyned to lovehem, and hatib hem, and loveb ber goodis. And bus bei shulden
bateyvel, bobe in hem and in obit men,and speke wiselyagen
it for to make men elene berfro ; and in bis failen flaterers, bat
waishen menais beedis wib fals oile. Aftir Poule techib, algatisto preestis, bat bei sbulden cleve to good. Whan bei seen sen
tence of wynnyng and sentence of Goddis lawe, bei shulden
holde wib be secounde, sib it is good on Goddis side ; and in
bis failen ofte traveilours in mannis lawe. And so men shulden
love of God and love of man. pat man bat loveb a man lovebcharite of broberhede. And for his propre or pryvyavauntage
shulde not man lette to large bis love. And bus men shulden
come bybre, in doynge worship ech to Ober. He bat is hyger in
state shulde be more meke ban be lower, and so in mekenesse
of his herte go bifore be tobir in worshipyng. And bis mygte
ligtli be done after be giftis bat God hab grauntid. Sensible
honoures ben but litil, and lesse to charge ban honoures of
soule. And bus Cristene men shulden be not slowe in bigynesse,
to kepe oonhede in charite, but swift in bat bat sowneb love.
And in bis failen manymen bat wolen have worship of bis
world, and sugette ober men to hem for be pride bat be i have in
ber hert. And bus men shulden b i charite be brennyng in ber
spirit, havynge bobe desire and joie to kyndle love bymeke
nesse. And in bis failen manymen in tretes and acordis
makynge. And bus men sbulden serve tofie L ord, and not to be
fadir of pride , ne to ber fieish, ne to be world, and lette to serve
be Lord of hevene. And bus men sbulden bave/ore in bope bat
bei have of reward in blisse . And berfore biddib Poul to men
bat bei shulden joie ever in God. Poul b iddib to Cristene men,fiatfiei sbulden bepacient in tr ibulacioun bat fallib to hem. For
bei ben fewe men or noone bat lyven here ber ful life bat ne bei
have persecucioun, and bus pacience is nedeful.
We Should be And, for oure hope shulde be in God bat he helpe us in bis
wey, berfore Poul techib after, to stande bisili in preter . And , for
men shulden be merciful, berfore biddib Poul after bat men
shulden be comynynge in nedis fiatf allen to seintis bere, helpinge
hem now wib goodis, now wib praier, and now wib conseile .
SE R M ONS.
And, as Poulbiddib, no brober abulde suffre but gif ober sufi'
re
wibbi n, and algatis men abulde do profit to ber brober in mede
ful lyf. And bus men shulden bisily sue berboryng to ber
neigbare, bobe gyve reste to bodi and soule, bi almes and b i
pacience. And bus biddibPoul aftir, bat Cristene men shulden
blesse to eber fiatpursuen bem bere, for bat restib myche mennis
soulis. And so men shulden blessefiere brefieren and not curse
bean, to wake hem ; for sich cursyng comonlyis contrarie to
hospitalite. And bus, sib alle goode Cristene men shulden be
of oon hert to God, fiei sbuldenj oie wzfi elene jaw s, and wipean} M fiat wepen here. And so al good Cristene men sbulden
f ele oonbede amongma rge. Wheber bei have joie or peyne , beishulden have joie or sorowe in herte, and benke bat oo bodi of
be Chirche sufi'
rib bi diverse membris. And bus men bat lyven
in bis liif shulden not smatcbe byefiingi s, to caste hemsilf to be
hye, and to harme ber evene Cristene. And in bis synnen
manymen, and algatis bes foure newe sectis, for bei done harm
to be Chirche for to hye ber novelrie. But alle men shulden
assente tomeke statis and meke lyves, and hold hem paied on be
statis bat ben groundid in Cristis lawe. For as a mete in a
man, bat is not defied bifore, mahib mannis bodi to gurle ‘, so itis of bes newe statis bat Cristis lawe hab not defied. Sum of
bes wordis bat Poul seib here shulden trewe preestis declare
more, as it is profit to be puple , after bat God techib hem.
pa pawns Scru m Prs 'ru t AFTIR ocu vs or Twe ps mu .
W E R M O N x 1
Nolite esseprudentes.—Ron . xn. [ rd]
Pour. tellib in bis epistle how comountes and almen shulden
shape weies for charite, and oonhede to kepe here. First Poulbiddib his breberen to be not quymte to bemsilf ; and gelde to noo
manyvelf oryvel. It is seid comounlybat ber ben bree laweshere —lawe ofGod, lawe of be world, and lawe of be fend of
helle. Lawe of God bat Poul techib is moost resonable and
groule, I . queynt. G ; qweynte. 1
The enstorn ofth e wofld ls
WY C L I F ’
S
ligt, to gelde men good for yvel; for so doib God bat mai not
faile. De secounde lawe, of be world, is to gelde good for goodand yvel for yvel; for, as men seien, bus techib kynde men to
do. De bridde lawe, of be fend, is to do‘
yvel for good ; as God
seide ghe, and Eve doutide ; but be fend seide Opynlynay.
Poul forfendib here be myddil lawe, bat men shulden gelde yvel
for yvel and bus queyntise to a man is here dispreisid of Poul.For bat worldlyman is queynt, bobe in wertes and ober lyfe, batcan gelde redelyan yvel turne for snober. And bis lawe of be
world bringib in lawe of be fend, for it is taken for a reule
among worldlywerrours1
bat bei shulden anoye ber enemyes on
what maner bat bei mai ; and it is holden a rigtwisnesse to do a
wrong for anober ; and git Goddis lawe biddib to gelde not an
yvel for an yvel. And it is certein of b ileve bat bis yvel is
wrong. For yvel of peyne shulde men gelde, bi be reule of
chari te ; sib God geldib peyne to men after bat bei have dis
served ; and bis yvelof peyne is good, sib rigtwisnes doib it bus.
And bis, holdun comoun lawe of men, is turned into fendis
lawe ; for no lawe reversibGoddis lawe, but gif it be be fendis
lawe. And as anentis serpentis and Ober bingis bat bringib inpeyne , bis b ringing in of mannis peyne bat bi his folymakib bis
peyne, is noon yvel of injury, but rigtwisnesse bat God mahib.But God forfendib here to do yvel of hanne , for yvel of harme.
And bus love bat Poul b iddib, tecb zfi topurvgt good to men,not aouli bzf ore God, to preyGod to make hem good, but bg
’ore
alle maner of men, to forgeve hem and disserve to hem. And
bis reule bat Poul gyveb is bobe ligt and resonable. For it is
more ligt to men to forgyve yvelban to take veniaunce ; and it
is more resonable, for more good comeb to men berfore. And
bi bis reule bat Poul gyveb here batailis and SWshulden be forsaken o daw ! as Goddis lawe tellib here .
And so biddibGod b i Poul,fiat :gf it may be,fiat rs of gou , ge
sbulden bavepees wxfi almen, doinge good and sufi'
ryng wrong.
But certis custum and mannis lawe ben ful ferre fro bis lore .
So it is bat manymen have of her owne synne myche malis, and
bes wolen figte wibmen and slee hem. But kepe bou pacience
and mekenesse, and ban ber yvel turneb bee to good, b i be
werriours, G, I .
WY C L I F ’S
ON soaps 80mm ar r-ta oct avs on swam ps mu .
[ S E R M O N x 1 . )
Nemini quidguam debe[atis.]—Rou . xu. [xiii.
Porn. techib here Romaynes, and so al Cristene men, how
bei shulden kepe charite bat God gyveb. And gif bis vertue be
wel kepte of man til bat tyme bat he die, oure b ileve techibbanne bat bis cloib bryngib hem to blis. Poulbiddib at be firste
bis word of myche witt. To no man owe ge onyfiing , but fiat
ge love togidere. Poul forfendib not dette of money, ne good
werkes of ober vertues, but Poulwole bat alle bes dettis draweto bis ende, to love togidere. And so ech man bi bis lore is
holden ayto love ech Ober. And so manymen in bis world
ben byhynde of dette of love, but God mut ever come b ifore,
to love men bat haten him.
Take hede to okur ‘ and ober synnes bat sownen not in charite
Acounte not bis now for dette, byPoulis reule of bileve . And
so bis 00 word, wel undirstondun, damneb al errours in be
Chirche. And so bis 0 word of Poul az ib myche special de
claryng ; and excusyng of ypocri tis bat bei kepen bus charite,
shalbe dampned b i be heirest juge whan no synne mayasterte
him. Men of werre seien comonlybat bei figten for charite,
for so shulden ber enemyes love hem in sich a caas . And bus
seien pleders and pursueris, bat bei done bus al for love. But
bis excusacioun mut be jugid bi Crist him silf, and bis lord
is charite, and knowib al resoun and algabbyng. And so ech
man here in erbe shulde lyve so justli to his brober, bobe inhert in word and dede , bat it sownede al in charite. For if he
passe bis reule of Poule, he renneb in dette agens his brober.
And Crist techibmen to preie him bat he forgeve hem bis dette ,but rigt as bei forgyven her dettours. And bus men bidden
agens hem silf bat failen in mercyto her breberen ,for charite
is justli knittid. Muse bou not how God b iddib bat bou shuldist
love ech man, sibmanymen ben unknowun of bee , and noon
ocur , G ; Ober , I .
SE RM ON S.
mai love but bat he knowib. God techib to knowe generaly,and to love after bis knowyng. Do no wrong to bi breberen,and bou fillist bis love of Panic . i for wboevere lovefi bis neigbare,bafi f ulfillid fie lawe gf God. 3if bou seie bou lovest 0 man,and doist wrong to snober, bou gabb ist to God upon bi silf,and hatest bi first fiend. As, gif manymen bare a weigte, and
ech shulde helpe ober berto, he bat failib to helpe oon, mut
And Poul tellib d drward how bis 00 word of love compre
hendib albe lawe, as he shewib bi fyve lawes. For bis mande
ment of God bat biddib, pou sbalt,first, not be a leccbour be
secounde mandement bat biddib bat, pou sbalt not sleefii brofier
be bridde mandement bat biddib, pou sbalt not stele b isgoodis
be fourbe mandement bat biddib bat, Dou sbalt not sqyf als w it
nesse be fifbe mandement also, pou sbalt not coveitefii neigbor is
M a d gg'
f fier ben ony ofier mandement, in fi is word it is
M 3, pols sbalt lovefi i neigbare as fi i silf I As manypens
ben closid in 00 tresoure comonly, so in bis 0 word of God
ben comounlyobit undirstonden. He bat hab bis 0 lawe, and
kepib it wel as he shulde, bafi f ulfillid alfie lawe, as I’oul se ib
and James bobe . And bis love of fii neigbare worcbzfi no synne
agens him ; and fierforef ulnese of fie lawe is love. if it be wel
Dis short tresoure of word of love abulde be taken out whanneit is nede. For bis tresoure maynot faile gif it be groundid in
be firste love, for bat love is wibouten cende, and love is be more“,
bat it be usid. Poulspekibnot here of fleishli love, no of worldlylove, but of love in God. For bes two loves ben more hate ,and shenden love bat men shulden have. For love of God is ful
of resoun, and holdib no bing agens resoun ; for gif it held agen
resoun, banne it were agens God. And bus clene love puttibout al synne, and in bis love shulden men studie. And bis charite
abulde move men to speke stably herof. And among alle
men bat synnen agens charite, bes foure sectis bat newe hen
This striking word.which both used in the Vulgate version of thlsWyclifi te versions also employhere. passage.
is merelythe English representative Probablythe words be moreof the h fin instanratur.
’
the term have dropped out.
WY C L I F’
S
comen wibouten autorite of Crist, semen more stifiyto synne
agen be lawe of charite. And here is sumwhat to speke agens
be firste of bes fourefl. De first hede of bis secte is be pope
wib his clerkes, and ber maner of lordlylyf agens be lore bat
Crist taugte Petre. Dis agregat of bes alle ben be first sect,newe comen in. And al bes foure sectis ben armed wib armes
ofypocrisie. And sum men clepen bis first hede Anticrist for
his lyf. 3if he sue his patron as he feyneb he sueb Crist, he
suebmore be emperour ban eiber Crist or Seint Petre ; for beworld is his patroun, and be fadir of pryde also. First, it semeb
bat he synneb in charite bat Poul spekib of, for he disseyvebmennis witt b i bis foule ypocrisie. I f Petre in his lyf was passyng ober apostlis bat weren his felowes, in povert and mekenesse, and in traveile for be Chirche, ban he mut have a suc
cessour contraryto him in al bes bre. Certis a fend of helle
shulde shame to disseyve men bi sich a shile. And whan men
ben bus blyndid, he disseyveb hem aftirward of fredom bat
Crist hab govun,‘
and mahib hem bralle bi his lawes. Petre,
ne onyober apostle, durst not seie bat he was so nedeful, bat
wibouten his governaile mut be Chirche nedis perishe, and bi
bis blas feme gabb ing slee manybousend men. He is not on
Cristis side, bat puttid his soule for his sheepe, but on Anti
cristis side , bat puttib many soulis for his pryde . Dis manfedib not Cristis sheepe, as Crist bade bries Petre, but spuylibhem, and sleeb hem, and ledib hem in manywrong weyes.
3if he lovede Cristis sheepe, he shulde lede hem bi Cristis lawe,and watere hem, and make hem rest bi be lesewes, and b i bes
watris bat Crist hab ordeyned for his sheep. Dis man bat bushatib God mut after nedis hate himsilf, and al his breberen,bat he seib ben his sheep, for his rigt cure. It semeb bat no
man here in erbe reversibmore bis lore of Poul.
a By the four sects'
appear to head. (a) the monks, (3) the Canonsmeant—( I ) the higher clergy. Regular , (4) the Friars.
with the pope and cardinals at their
WY C L I F ’S
in charite. Aftir men shulden be meke, for bis fier axib meke
nesse, sib it mai not kyndle ne growe but gif mekenesse be
berwib. De bridde vertue bat spryngib hereof is tempera-me
in oure dede, bat men travaile stahli for good ende whanne bei
shulden. De fourb vertue of bis mercy i s pacience, bat mm
shulden have, sib alle men moten taken of God al goodis bat
bei have, and so bei shulden lerne pacience bi sufi'
ryng of be
Lord abpve. De fifbe vertue of bis mercy is fiat men supporte
togidere for what man is wibouten defaute and feblenesse in
bis lyf? And bus God hab neded us, ech man to supporte his
brober, for ech man nedib to obers helpe, and holde him up
bat he falle not. De sixte vertue of bis ground is tof reelygyve
togider , fi'
orgyvyng of cure treSpas, for bus biddib our alber
biddib Crist in techinge of cure Pater Noster. And over fies
six e biddib Poulfiat men sbulden bave cba r ite,for fiat is bondcf perf eccioun, bat knyttib togidere al obir vertues. De eigtibe
tyme biddib Poul, fiat Cr istis pees spryng in menni s ber tis, for
bis pees bryngib gladnesse and joie in o bodi of be Chirche, and
bus ech man shulde be b inde, and helpe his brober as he doib
him, as ech part of a bodi helpib anobir to make bat body.
De tenbe tyme b iddib Poul,fiat Cr istis word dwelle in us plen
tenouseli, for it hab vertue to kepe from yvel and bryng in good.
And here manymen ben to blame bat usen wordis of mannis
lawe, and obere bat ben not nedeful, and wordis of stu'
f wibobire japis. For word of Crist shulde putte bis out
, as Petretechib in his boke,—3if onyman speke ongt, speke he Goddis
wordis ; and certis ban Cristis word dwellib in us habundantly.
But a fool mygt seie here, bat sib Crist is God and man, ech
word is Cristis word ; and so veyn jangelers speken bis lore.
Derfore Poul knittib after,fiat Cr i stis word dwd le in us in al
maner ywisdom, and ban it is not superfine. De enlevenbetyme Poule b iddib,fiat Cr istis word be notydil in us
, for ever
be more bat it be usid aybe more betete it is, and more likibhim. And so men shulden tecbe ber breberen, and moneste bemsil e, to kepe hem boly,
in psalmis and inympnis and spir itual
songis, a infier bertis to God, for grace bat he hab govunwvcnrr .
SE R M ON S.
to men. De twelfbe tyme b iddibPoul bat, alfiing fiat we done,in word or in dede, sbulden we do it in Cr istis name. For we
shulden ever serve to him, and he mut nedis be oure Lord,
and berfore we shulden do nogt but bat we dore avowe to
And so we sbulden 9 ! dofianbingis to Godfief adir , in fie name
tyj esus Cr ist,fiat is Lord of us alle, and heed of hoolyChirche .
And so no man abulde speke ne do in be name of Jesus Crist,but treube bat is skilful, and beden b i be lawe Of God. And
here Cristene men mai see how be secounde sect newe b rougt
in failib in mercy, and in charite of oure Lord Jesus Crist.Marke bei be lordship bat bei have by titil of ber holynesse ,and how lordis and ber pore tenauntis mygten be relevcd bi
bis lordship, and so myche ben bei ferber fro mercyand charite .
Dei shulden, bi b idding of ber patroun, be not bus scculcr
lordis ; but bei dispisen be b idding of God, and drawun to
a worldlypatroun. And bis is wanting of love to Jesus C ristand al his seintis, and wanting of mercy to pore men but
dwellen in rewmes bat bei inhab iten. God schilde us fro Sid )
preier as bes munkes b idden formen ; for rootyng in ber be resie
techib bat ber b idding is turned in to synne . And bes bat loven
not bus ber soulis, loven litil be bodies of ber pore neigboris-1,
but loven yvelber owene bely, bat bei feden as ber God. llow
shulden rowmes have pees of God bat nurishen sich (louhh
traytours ? For he is ferre fro charite bat loveb bus more his
belyban he loveb Goddis lawe , or be Chirche bat llt.‘ dwe llib
inne.
Ss pr um s sus SONDAI.
w E R M O N X H L ]
Nescitis quad u qui in stadio.—r Con. ix.
Drs epistle of Poul tellib how bat men shulden lyve he ro ,
and be Goddis laborers for to wynne be blisse of how -110 . I’oul W“
b igynneb on bis maner Witen ge not fiat fiei fiat rmm'
n in fir
SI BMONB. VOL. I ] . 8
the strife.
w ith the aid of
WI’ C L I F ’
S
f erlong for be pris, cer tis fiei rennen all, but oon of bem tabrfi
fie gleyve P R enne ge on anofier maner ,fiat ge all take fie victor ie.
I t is knowun bing in cuntreis, bat men usen ofte bis gamen,
bat two men, holden moost swift, rennen a space for a priis,
and he bat comeb first to his ende shal have be gamen bat is
sett, wheber it be spere , or gloves or obir bing bat is putt.And so, gif manyrennen bi tymes, git oon takib for oones be
prys. But oure rennyng in weyto hevene diversib myche fro
bis rennyng, for manybousynd rennen togidere , and ech of
hem comeb to be ende , and getib be gamen bat is sett ; for
bat is be large blisse of hevene .
De secounde ensaumple of champiouns is seid of Poul in
bes wordis —Ecb fiat stryvefi in figtyng absteynefi b im from ai
excesso ; for he chargib not his bodi wib mete ne drynke ne
obit bingis. And so shulden Cristene men do, bat figten here
for Goddis cause. But ber is diversite in bes figtingis and
Goddis figt, for ber ende is algatis worse, and bet traveil more
uncerteyn. For fiei traveilen f or fi is ende, to take br itul crowne
here , but men traveilen in Gaddis cause to take a crownfiat never
mayf aile. And Poul tellib after to Cristene men how he tra
ve ilib in bis journey—Certis Y renne,not as in uncer tgme
I’figt so not as betingefie eir ; but Y cbastise my bodyb i resoun ,
and brynge it into servyse to mysoule , lest fiat, wbanne Yprecbeto ofier , Y mysilf be maad reprovable. And so bis rennyng and
bis figting is hastelygoing of mannis soule to hevene bi be
weyof vertues, and figtynge wib enemys bat letten bis.
And so God of blis hab ordeyned , in tyme of his bobe lawe s,
how men shulden have sacramentis to make hem able for bistraveile . And berfore seib Poul here —B refier en , I
’wole not
fiat ge unbnowun,fiat alle oure f adr i s bat wenten out Of Egipt
wer en coverd in dayunder fie claude, and alle fiei passiden fie
Reed see,and alle fies wer en waisben bi 1119
's“ in fie claude
and infie see. Bileve techib Cristene men bat signes of be olde
lawe weren toknes of oure signes now, as bei ben tokenes of
be blisse of hevene . De cloude bat ledde hem in desert upon
daies , as Goddis lawe tellib, figuride be water of Cristis side,
gleyues , I .
WY CL IF ’S
m “132? witen welbat in be rennyng bat Poul tellib, whan 00 man con
trarieb anober in be rennyng to his ende , ofte be toon lettib
be tober to come sikerlyto bis ende. And so it is of bes newe
ordris, bat rennen bisides Cristis ordre —bei lette n in lyf and
bileve Cristis sect to come to blis. And berfore men shulden
preye for hem to God , bi helpe of Seint Austyn, bat bei holden
be playn weye by evenesse of Goddis lawe . Seint Austin was
a seculer b ishop, and badde preestis as his felowes, and badde
good bi title of almes ; and he dredde of hem ful sore , and
wolde have govun hem to be puple, as Possidoyne‘tellibof him
a.
He was not weddid wib sich signes, neiber wib ab it ne wibcloistre, ne wib sich veyn ceremonyes as newe ordres kepen
to day; but gif onywolde wende fro him, he gaf hem leve,
for betir lif ; and men bat weren of wickid lilf, he nedide to go
fro him ; he puttide hem not in prisoun , as hebene men putten
beves. God graunte alle bes foure sectis to holde bus fredom
bat Crist gaf ; —banne shal bei not harme his Chirche, bobe
bodili and goostli.
ON Saxaos sxa Sonnar.
[ S E R M O N x 1v . ]
L z'
benter sufi'
er tz'
s z'
ns zpz'
entes — 2 COR . xi. and xii.
POUL techib in bis epistle , sum tyme b i maner of scorneful
Speche , how bat sum fals apostlis disseyven be puple bat be i
So G and I ; A has incipientes.
severalminor b ranches of that great Posidonius) relates , ch. xxiii. , tha t
order existing under particular in the saint supported himself and his
stitutions ; also the Premonstra ten household , and his compauperes ,’
sian , or White canons , living under from the revenues derived from the
the rule of St. Austin as reformed property of the see ; but that he
bySt. Norbert in the 1 2th centu ry; disliked possessions of this kind ,fourthly. the Gilbertine canons, and used to declare to his flock that
founded in 1 148 bySt. Gilbert of he would prefer to give back to
Sempringham ; lastly, the Canons them all such endowments. and
Regular of the Holy Sepulchre. trust to their aims and obla tions ;founded about I 1 10. which how ever the laity would
The b iographer of St. Austin never consent to.
(whose name was Possid ius, not
SE R M ON S.
speken to ; and he medlib be grace of God and condicioun of
trewe apostlis. He blameb first bis peple of Grece for bei
nurishiden siche fals apostlis, and seib b i a wittyscorn , 3e berencmwil/alle w ise men wbanfiat ;e ben w ise men as who seib,in bis 3c ben foolis. For 3e suf ren, ;y
'
any man dryve to
bondrb ip, gif anyman demure goure goodis, 31] any man take
goure goodis, as 3if bei weren grauntid to him byGod, gif anyman bye his staat over bat Crist hiede his apostlis, ; i/ onyman
smyte ;ou in mirage onbet of bodi or of soule. And bus it fallibbi men to daybat ben disseyved b i bes newe ordris ; for bei
sufl'
ren hem gladlyas bei weren wise men and holy, and as it
were a wisdom to sussteyne hem in ber folie ; as be puple bobemore and lesse sufi
'
ren be folie of bes freris, bat bryngen in ber
newe customes, as gif bei weren gospelis of Crist. And bis
is be moste bondage bat mayfalle to men in erbe , sib for sichceremonyes men weren bonde in be olde lawe ; and certis bes
ceremonyes of bes newe ordris comen not to be ceremonies
of God. And bus bes ordris devouren ber goodis, and preisen
ber ordres over Cristis ordre, and whan bei taken be r children
and ber goods as bei weren herne . And be i smyten ofte
seculer men in faces of ber soulis, for be i taken bileve fro men ,
and putten heresies perforé, as ; if bei smyten men in ber faceand made hem bollun unkyndly.
And bus spekib Poul aftirward, By unnobley Y speke, as we
weren siibe in bis part, bat have take fredom of C rist ;— but
nebeles, as Poul seib, Wbofia t a'
ar pr eise b im of good , Y dar
preys-e me
,seib Poul ; but fi is i s f oly and noo w isdom. Pei
preisen hem bat bei ben Hebreus , ordeyned of God to blisse ;
and Poul seib bat he is ordeyned bus, and an Ebr ea to bis
entent. pei bosten bat fiei ben j acobis sones, bat was a man
bat saw God ; and ; it Poul seib sobeli bat, be is sane of I srael.
pei seien bat bei ben Abrabams byn,to whom heven is b ihigt ;
but Poul seib bat he is oon to whom blisse is bihigt. pei se ien
at be fourbe tyme bat,fiei ben Cr istis mynystr is but Poul, batkepte be sect of C rist, seib bat be is Cr istis servaunt as b
ei.
And bus Poulpreiszfi b im over bem,as lasse w ise, to confounden
hem ; and seib he bassib a point over hem in traveilinge for
C ristis lawe /or be was in many traveilzs, to teche Cristis lawe
WY C L I TT
to be puple, not for his owac wynnynge, but to preche Crist
to men. Poul was at be secounde tyme, Men in pr isoun for
Crist. Poul was at be bridde tyme , in woundis over meum
for C rist. Poul was at be fourbe tyme, ofteyme in may defizs
for he was b tfyve tymes beten b i ipocrisie of j ew is ones lassefiaa
fourtytymes , as gif bei hadden do mercyto him ; be w as fin‘
es
beten w zfi gerdis, and be was e/te onys stoned. He was fir ies is
perel «yfie see, f or be was ni3t and day in fie deep see be was
ofte in perel (f weies , in pereloffloodis , in fi re! (f fieves , in perel
of bis awne barrede, in per ilis of befiene men,in perelis in citee,
in perelis in wildirnes, in perelis in fie see, in per iles off als f r er is.And bis peril of ai bes ei3t is be moste, as Austyn seibfl. And
so gif freris kepen hem clone, and taken bis peril for Cristis
sake , bei ben in be mooste peril, bobe for prisonyng and sleyngof freris. Biside al bes ei3t perilis, Poul was in traveil and
mysbej ; in manyf ashngzs, in coold and nabblnesse, biside fiofiat
ben w zfionten,fiat is b is ecb day instaunee, bisynesseof alle eb irebes.For Poul seib fiat noon is yke, but ; i/
'
be be syke wib him in
sorwe. Wbo is selaundr id wib synne, seib Poul, and Y am not
brent w ib him in shame 3if it nedzfi to baveglor ie, Y sbal bave
glor ie in fies peynes (ymy sykenesse. And in al bis speche seibPoulfiat God wool fiat be liefi not. be styward of Damasbe offief olk (f fie byng ,
Aretb,kepte fie citee of Damascenes to take and
punishe . And by a wyndowe in a leepe was be laten doun bi fie
walle,and so be seafiidefiis mannis bondis.
23513221“ And it be new? to glor ie, cer tis it sfiedtfi not for himsilf.
For freris and beves ben often peyned, but bat is for ber orme
folie . Poul seib bat, be sbal come to fie siglis and telling is offie L ord. For oure b ileve techib us bat fro be tyme of be dayof dome men shulen se in Goddis Sone bingis bat bifore weren
hidde , and God shal banne tellen men resoun whi he ordeynede
bes bingis . And in tokene of calendis b of bis , Poul tellib of
himsilf, fiat be knozmfi a man in Cr ist, fiatf our tene geer bif or ewas ravisbid
, wbefier in bodi or out (f bodi be woot never e, but
God woot. For Poul knewe bat fourtene ; eer b ifore he was
The reference i s rhapsb Calendis
’
seems to be used here.St. Augustine
’
s fi fteenthe ps
Sermon, and a few lines below . in the sense
Ch Vi . of first fruits or initiation .
’
WYC' L IF’S
And lestefiat gretenesse o/ Goddzs klting bye P onl above him»
sflfi God gaj'
bJM a firrbk cy’
btsM an angd yfie /b d b
tempte bim. And herbi Poul wiste his owne freelte, and held
be bondis o/ mebenesses , sib an angel of Sathanas mygt so li; tli
bufi'
et his soule. But git bepretkde God fir ies fiat fiis m d sbutde
wende awg' f rom bim ; bnt God seide to b1mg em—M g r”
rsynouq tofieeJ'
or vertu grormfi in g bew m . And herfore seib
vertue N elle in bim.
Here it is pertinent to Speke of pride of bis ferbe sect‘; for
freris , algif bei ben ungroundid, hyen hem above apostlis , and
seien ber ordre is moost holyof alle be ordres bat ever God
ordeynede . And bus be i feynen blasfeme gabbingis, bat Crist
beggid as bei done , and on falsheed of sich blasfemes is holynes of bes ordres feyned. But Crist slepte or knewe hem not,
but for to ordeyne peyne for hem. And bus Poul tellib a goodmedec ine , to rest in ordenaunce of Crist, and take no part in
bis newenesse bat bes ordres have brou;t inne . Welwe witen
bat bes habitis and bes cloistris, wib ober signes , ben brou3t inneto blynde menais igen in holynesse of bes ipocritis. Welwe
witen bat Crist ordeynede fewe apostlis , to dwelle wib be puple ,and bobe in liif and in word to teche hem b i his lawe ; and
bade not lumpis ofypocri tis lyve as bes newe ordris. And bus,bi lore bat Joon gyveb, trewe men sbulden not dele wib hem,
but gif bei hadden hope to turne hem to Cristis sect fro ber
vanite. For wel we witen bei byndon hem more to holynes
b i ber signes, and wel we witen be i my3ten as myche holden
holynes wib comoun signes . And bus bes ypocritis hyaden
hem, wibouten cause , over ber power. And sib bei putten abak
many benken bei ben heretikes , and foulen men bat mayn
‘ So in G z A and l reld lm /om uetb .
SE RM ON S.
On Qymovas asxa Soxm u PISTLE
[ S E R M O N x v . ]
Si lingu is bominnm Iowan— 1 Con. xiii. [L ]
Pom. tellib in bis epistle how men shulden knowe charite,
and how men shulden kepe charite , and bis lore is ful nedeful
to ech membre of holyChirche. First Poul tellib how nedeful
is charite bifore ober, and b igynneb at be heirest werk bat man
hab in holyChirche. Poul seib, 3if be speke w rfi mannis tongis
and angel tunges, and be bafi not cbarite, be is made as bras
soremynge and a cymbal ambyng. I t is knowun bi bileve bat
preching and ober speche is be heirest dede of man, whan bat
it is wel done ; but however a man speke in dyvers tungis of
men , ouber English or Frenshe, Latyn or ober langage, his voisis like a sound of bras bat distrieb himsilf, but ; if he have
charite, bi which he deserveb blisse. For sich men bylonge
tyme wasten hemsilf, and largen ber peyne. And on be same
maner, gifman apeke in angel tunge, wib clere vois or florishid
wordis, speke he nevere so sutilly, gif he wante charite wib bis,he is as a tynkyng cymbale ; for he profitib not to disserve blis,but wastib him to his dampnyng.
Aftir seib Poul,fiat gif be bavepr ofi cie, and knowe alfiryvytees,
and bave al maner of science and ; if be bave al bileve, so mycbe
fiat be translate b illes, and be bave not cbar ite, be is nogt to holy
Chirche. pes foure, clepid vertues of be undirstonding of man,
maybe wibouten charite, and ban bei serven not to blis. Manymen mai hunne myche and lyve yvel, not bereafter, as a man
mai worche woundris b i be worching of a fend. And so it is
to nakyd prof to preise men for siche worching. And bus
men mai have bileve unformed bi charite, and sich bileve
tchapitle, E. byeste, E. prow , E.
From thistpoint to the end of sistance of the excellent manuscript
the sermon on e Epistle for Trin E, (DouceitySunday, we have again the as
and the gift ofprophecy
a n ti ci pa
and ol selfo
WY CL IF ’S
pmfifib nog sib be fend hab sicbe bileve. And bus men mai
have prOphecie, and al bes habitis in bet soule , and be schrew id
wirchirs ‘, wibyvelwille of ber soule. And bus seib C ris t in be
gospel, Sire , propheciede we not in bi name, and cas tiden out
fendis in bi name from men ? and ; it be knowib hem not to
blisse . De bridde tyme seib God in PonLfiat gif be dele at bis
as sum men done in heresie and be bave not cbar ite wib fifl, be
And sib bes werkes and bes groundis semen to make hobmen, and ech man wolde bykynde be blessid, it were aftir to
wite how men shulden knowe charite , sib it is so nedeful to men
to come to be blisse of hevene. And berfore in bis secound
parte of bis epistle tellib Poul sixtcne condiciouns bywhich men
mayknowe bis love. be firste is ban cban'
te zspaa'
mAand so
meke bat it’conformeb his wille mekelyto Goddis wille ; and
bus he gnawib him not to deb for nobing bat fallib in be world,but for good bing bat fallib be hab a brennyng love to God.
And bis is clepid bmigm‘
te,bi speche bat Poul spekib here.
be bridde tyme tellib Poul bat, cbar ite bafi noon envie, and he
spekib of charite in his name bat holdib it. And bus men maywante envie, and reprove men in Cristis name , for love but beihave to God and for profit to his Chircbe ; for bus dide Cristful sharply, and he mygte not wante bis love. be fourbe con
dicioun of bis love is , bat it dotfi not amys for what bing bet hedoib, his last entent is to do Goddis wille, and so to profit of
his Chirche aftir be lawe bat he hab ;ovun. And bus al bes
foure sectis semen to faile in charite , for be i leven Goddis lawe
and worchen byber feyned fyndingis ; and so bei leven Goddis
worship, and traveilen moost for ber owne wynnyng. De fifbecondicioun of bis love is bet, it bolnefi not bi pr ide. For he
benkeb mekelyhow he is a lowe servaunt o od, and so
ypocrisie mahib not bat he hye him over resoun.
De sixte maner of charite is, fia/ it is not coveitous . Ech man
shulde coveite blis, and vertuous dedis to do berfore ; but Poulspekib of coveitise bat is contrarious to bis ende, as manymen
languishen for pryde , to hnve a stat bat God wole not. And
‘ So E ; A reads be
WYCL IF ’S
sufi'
re bat Goddis word renne , and bat Cristis ordenaunce stood
hool? sib it were best, as bei graunten . But certis banne alle
bes foure sectis shulden leve ber patrouns and ber reulis , and
come olenly to Cristis sect ; and who shulde grutche agens
bis
,3 Tm , De brittenbe condicioun of bis love is bat it trow zfi alle fi ingis;“m f or bing and treube is al oon, and so al treubis ben trowid of
it. And bus it trowib and assentib to al maner of treube and
resoun. But how failib he not here , bat lettib bus Cristis or
denance, and doib harm to manymen , bobe to ber bodi and
u “M .
to ber soule ? De fourtenbe condicioun of bis love is bat, it“s“ bopzfi alle fiingis for it hOpib bat ordeyned treube helpib to
alle good men,and bis charite hOpib to have parte of bis helpe.
Here failen bes newe sectis, bat dreden hem bat bei shulen faile
from worldli favour and worldlywynnyng, and bat Goddis lawe
shal be kepte clene ; and bus bei dispeiren in lyf of be fruyt of
ts PMGoddis lawe . pe fiftenbe condicioun of bis love is bat, it sus
‘m ' teynefi alfiingis for it helpib to holde ai treube , and ab idib be
ende berof. For after be day of dome shal be fruyt of al
treube ; and bes bat ben unpacient bat Goddis lawe rigtid hem,
failen in bis condicioun, sib bei trustyn to mena is lawes.
De sixtenbe condicioun and be laste bat folwib bis charite,is
bat itf allzfi never awey, neiber in bis world ne in be tober . For
Goddis love maynot faile , sibGod mai not ceese to ordeyne
bes men to come to blis, be which he wole ever have blis . And
bis love bat is in God mut have sich charite in man. Loke bou
bes condiciouns, wheber bou have hem al in bee ; and gif bou
hast not, be aboute for to have hem al hool, and ban bou hast
wibouten doute bis love bat mut bringe to blis. And of bis
techib Poul be excellence of charite and bis is be bridde part
of bis epistle , and makib ende of bis glorios lore . Charite is
woundirfulgood, as men mai se of wordis b ifore. And charite
mut ever last, ebir in lyf or in half lyf, for it is not ful clene
bifore bat men comen to blisse . But wbefier fiat pr ofibecies
sbulen be vaia'
ia,or fiatfi ingis sbulen ceese
,or fia tfiis science sbal
be di struyed‘,—and alle bes bree mut nedis faile, -bis charite
shal nevere faile. For snmwbat we knowun in certeyn, as is
distroyde, E.
SE R M ON S.
beyng of oure God ; and snmwbat wefiropbeczien, as bingis of be
laste day; but wbanfiat sbal comefiat isperfit,fiisfiat is nnfierfit
sbal be avoided And so siben at be dayof dome men shulen
have ful knowyng and blis, be grees of cunnynge and joie heremut nedis passe, and be ending mut come. And bus seib Poulof himsilf, and so it is of al bis Chirche ; Wban Ywas litil, Yspake as gong, I understood as ;ong, I fiongte as gong but wbanne
I was m ad man, I avoididefies werkes y‘
a gong cbild. And so
it is of alle men bat shulen come after to blis. We seen now bi
a myrar , inf er sigl, and unpropre, but we sbulen se af ter in blis
be firste troube/ace tof ace. Poul seib, be bnow zfi now by a parte,and not fulli ; andfianne be sbalW e in blisse, as be is know n
fulli of God. And of bes wordis maymen gedre bat, now
dwellen fiesfi ree vertues, bileve, bope, and cbar ite, but moost cy'
fies
is cbar ite.
And gif bis epistle of Poule were fulli executid as it shulde,
be rewme ofYngelond shulde be dischargid of bes foure sectis
bat ben spoken of ; and ban mygte be rewme dispende manyhundrid bousand marke more ban it dispendib now , algif
2
bes
sectis weren avoidid. Marke what alle bes sectis dispenden in
oure rewme for a geer, and gyve alle bes to men in charite.
For gif bes foure failen in charite, oure rewme shulde drawe
from hem bis parte. But tchene how myche bis comeb to,and
b igynne bou to wite of hem what bing is be sacrid oost,wib
resoun of Goddis bileve ; and bat bei tellen not here to be kyngbut bing bat bei wolca stonde by, to sufite martirdome of men,
and losse of ai bat bei have of cure rewme ; and ban my3te be
kyng wite how he shulde put out al bes foure. And over bis he
mygt more dispende bi manyhundrid bousend marke , and be
rewme were more plentenous to bryng forb men to be blis of
hevene. And bus it fallib kyngis to do, bybe omce bat Godhab ;ovun hem.
sib, E. ; ij ; E.
Cortnthlans to
WYC L IF’ S
FIRST SONDAI PISTLE m LENTE.
[ S E R M O N x v u
Hortamur vos ne in vacuum—z Con. vi. [L ]
Pom. tellib in bis epistle how alle Cristene men shulden flee
to take in veyn Goddis grace, and how bei shulden worobe of
bis. We supposen of bileve bat ech good bing bat we have,be it staat, be it cunnyng, - ech sich bing is Goddis grace ; forGod gyveb it graciously, for man shulde serve to him b i it.
And bus he takib Goddis grace in veyne bat takib his grace
and leveb his servyce. And herfore bygynneb Poul bus ; Wemoneste gonfiat3e tabe not bus in va
in fie grace of God. And bis
word mygt be seid to ech man in bis lyf. And sib defaute is not
in God, but al defaute is in his servant is, Poulmoveb over bisword anober word of greete witt. Certis God sezfi to bes men,I n covenablegmeYbave berdfiee, and in dayof belfieY bave belpidfiee. First, men bidden to God ber preier, bat he helpe hem in
tyme of nede ; and gif bis be resounable , God helpib hem in
covenable tyme ; and whanne tym e comeb bat God ;yveb helbe,he helpibmen as he hab bihigt. And bes wordis of Ysaye ben
general and in good ordre . For first God hireb men and gyvebmenes, and sib, whan nede is, he helpib. As first God b ryngibman bygongbe, and sib he gyveb helbe to man as in tyme of
mannis deeb and after, whan he gyveb hem blisse , banne Godhelpibman at be fulle, and helpib b ifore to bis ende . And bus,in age of holyChirche , God herde bis maiden in manyseintis,
and aftirward in tyme of grace he helpib bis Chirche to come to
hevene. And berfore seib Poul bus ; L o, now is tyme accepta ble
lo,now is fie da ie (ybelfie, fro tyme bat Crist styede up to
hevene . And so ;e shulden lyve in bis tyme ,fiat ;e 3eve noon
ofence to any,fiat 3oure servyse be not blamed, and bat God heere
not ;our preier. But in allefiingi s gyvewe as as mynystr is of God
in tyme of grace bat he hab ;ovun. Now ,whan holyChirche is
but his teach
WYCL IF ’S
bes pointis bat Poul tellib mai be alargid to be puple, and
declared difi'
usely1after bat God moveb be speker.
pa sacunna Sonnax m LENTE.
[ S E R M O N X V I I ]
Rogamns vos et obsecramw .— l Tass . [Tunas ] iv. [ 1
Pom. techib in bis epistle how Cristene men shulden lyve
togidere, and holde hem ever in Cristis lawe, bat is taugt b i his
apostlis . And Poul bigynneb wib bis praier, for non bar kepe
bis but gif he wole ; and bus holdinge of Goddis lawe shulde be
willeful and medeful. Wepraien gon and bisecben gon in fie Lord
j esns , seib Poul, fiat as ge bave taken of as bow ge moten w andre
and plese to God, so wandre ge in bis lyf,fiat ge abounden more in
vertues, as ge ben growynge in eelde . Poul preieb on two
maners, as Cri st is of two kyndis. His manheed is signefied bi
comoun preier maad to man, his b iseching tellib his Godhede,
bat is specialpraier of man . As gifmen praieden narnyng holybing, as who seib, Y biseche God b i vertue of his passioun bat
he helpe me in mynede. And bus is love of Crist axid, bobe bihis manheed and b i his Godhed. And nede is knittid b i Poulherto, whan he seib bat ge moten wandre bus gif ge wolen be
saved.
And to bis taken men litil hede of bes foure sectis bat we
have told ; for bei leven Poulis lore , and feynen hem a newe
reule , bat is obir b iside Goddis lawe or contrarye berto . For
Crist seib, Who is not w ib me, he is even agens me . And bus,siben bes newe reulis letten be reule bat Crist hab govun , be i ben
rigt contrarye berto and devyden fro C ristis ordre . And bis
devysioun was sum tyme clepid beresie of w ise men. And so
noon of bes wandrib as Cristen men moten wandre . For sibb ifore bes foure camen inne, men wandriden bicke and streigt
to hevene, but for be tyme siben bei camen in, hab ben here hateand weyto helle .
50 E ; A has defusely. none ba r , E.
wr cu r .
SE R M ON S.
But Poul seib to Cristene men,fiatfiei w iten wbat comande
menti s be bafi govun bem, bi oure L ord j esus Cr ist. And bei
shulden be not suspect, for bei sounnen not to propre wyn
nyng, but to worship of God, and to savyng of mannis soule.
And berfore seib Poul here bat, fi is is fie w ille of God, goure
bolynesse and bat stondib in service of God as he b iddib. And
blessid be sich a Lord bat b iddib but profit of his servaunt, not
profit of himsilf, but honest and ligt bing to do. And so, men
sbulden abstg ne bemf ro lecber ie, for bat is foule . And so ech
Cris tene man sbulde canne kepe bis vessel in bolynesse. De vessel
of a mannis soule is his bodybat holdib it ; and whan bis vessel
is holy, be soule berinne mut nedis be hooly. Sum men undir
stonden here bat Poul spekib to weddid men, bat moten nedis
have wyves to kepe hem fro lecherie , so bat ech sich man cunne
kepe his vessel in hoolynesse, gendre and gyve dette whann it
is tyme, and trete his wyf as his felowe. We reproven not bis
witt, for God is large in his lore. And banne, men kepen bisvessel in bonour and not in fiassxbnn of fleishli desire, as befien men
fiat knowen not Goa; ne how he wolde be served in clennesse .
And clerkes speken bus of passiouns bat ben lustis biside resoun.
And beside bis lecherie is a synne among be puple, bat is
pryde and worldlycoveitise, bat foulib here manymen. per ben com oun “ ,
fulmanyhere on lyve, bat ben not paied wib her staat, but gone
b i pryde above ber breberen, and of bis comen figtyng and stryf.
And manymen ben coveitouse, and b igilen ber b reberen in
chafl'
aryng and comen about hem manyweies, to b igile hem of
ber goodia. And bobe bes two forfendib Poul; and biddib,fiatnoon go aboven bi pryde, ne bus go aboute b is br ofier ,f or God
wale venge alfies . For bes ben pryde and coveitise , bat quenchen
mekenesse and charite, as P oul bafi.seid efte bifore, and w it
nessid b i Goddis lawe . And bes two synnes ben ful comoun,
and nedeful to wame folk of. For who wolde bi good resoun
bat onyman servede bym bus ? And so God mut nedis venge
him of men bat breken bus his beste. And, for God bafi not
clepid us to nnclennesse but to boob/nesse, men bat serven him bus
falslymote nedis be punishid for ber falsnes. I t is foule to be
a lecchoure, and foule to dispise bi brober, and foule to bigile
him in worldlygoodia, bat ben dritt.
st ati ons. von. n . T
WY CL IF’S
And bus, befiat dispisefi bis lore, be dispisefi not al oonlymen,butGod,fiat gaf b is bolyspir it in bis apostlis , for his goodnesse and
for love of his Chirche. And bus, whan men heeren Goddin
word, bei shulde not loke to ber brober but to God and h'
n
wordis, and worshipe hem for Goddis sake. And wolde God
bat men token hede to speche of Poul in bis place , to holdevertues and flee heresies, for bobe ben nedeful to men. Danaemen shulden heere Goddis word gladly, and dispise fablis , and
erre not in bis sacrid cost, but graunte bat it is two bingis,bobe breed and Goddis body,— but principalyGoddis bodi.
And certis he bat dispisib be prechoure whan he prechib Goddis
wordis, dispisib bobe God and man, but moost to charge be
Godhede. And bus men bat dispisib bis lore of bis holysacrament, dispisen God and seien bat he is fals ; and bis is a
foul blasfemye.
pa barnna Scans : Prsr La m Laur a.
[ S E R M O N x a ]
Estote imitatores Dei.—Em s . [EPHESJ v. [L ]
Pom. b iddib in bis epistle bat men shulden be Goddis chil
dren, and sue Crist in maner of lyf as dereworbe2children of
him. And here men shulden take as bileve , bat ech man here
on lyve is holden to sue Crist upon peyne of dampnyng in
helle. For gif a man wole be saved, he mut nedis be Goddis
child, and gif a man be Goddis child ban he sueb God in
mauers, and bis childhode is be derrest bat mayfalle here to
men. Sum men ben here mennis children, bat bei loven for
ber bewes ; and bis childhode is dere gif it be groundid in vertues.
Sum men ben mennis children,for bei camen of ber kynde ;
and bis childhede is betere gif vertues be castid berto. But
sum men ben children of God, for bei lyven perfitli in vertues,
and loven Goddis lawe to ber ende and bes ben be derrestchildren. And herfore biddib Poul here, bat we sbulen be
def-worbe, E.
WYCL IF ’S
fornicacioun, and al unclennesse qf man, or synne of be
world, be not nemyd in gou, as it semefi in bolymen,or filfie orfals
sfiecbe, or barlotr ie fiat perteynefi not to fi ing of blis ; but more,use ge goure speche olenlyin fianbyngis of God ; f or w ite gefiisand undirstonde, as b ileve of Cristene men,fiat ecb lecbowr , or
unclene man, or averous man fiat servefi to mawmeti s, bafi noes
ber itage infie rewme qf Crist, bat is bobe God and man. Sibech man makib bat his God bat he lovebmoost of alle , and an
averous man loveb more worldygoodis ban he lovebGod, sibhe leveb rigtwisnes for love of siche worldlygoodis, it is knowun
bat he is fals and out of rigt b ileve of God, for he mak ib siche
goodis his mawmetis, which muten nedis be fals goddis . And
bus it is of ober synnes, bat men fallen ofte inne. In be first
fieishly synne ben many Speces, as men knowun ; and Poulunderstondib hem alle b i unclennesse , as sum men seyen
’.
Obir men seyen welynowg, bat Poul tellib bes bree synnes,fleishli synne, and synne of be fend, and synne of be world, as
alle synnes. For algif alle synnes ben unclene , git bes bre
synnes of be fend—pryde , envie, and ire ber sister,— maken
man more like to be fend, and bi bis prynte of be fend bei ben
more foule b ifore God .
Poul b iddib here to trewe men ,fiat no man bigile bem in bileve
bi veyn wordi s which bei speken, bat bes ben no synnes or ligt ;
as lecherie is kyndeli, as bei seien , and mankynde kyndelyhablove of his owne excellence , sib bat God hab govun it him , and
God hab govun bis world to man, to serve him b i helpe berof.
Siche veyn wordis bat excusen synne done myche hanne
among men, as Adam and Eve weren b igilid b i veyn speche of
be serpent, and so weren manyober after, unbilevynge tr eufie (yGaddis lawe. For if we taken hede to ire of God, or in old
lawe or in be newe, it cam bi synne bat was brougt in b i siche
fals and gilynge wordis . And fierf ore sbulde ge not w ille to be
ma d percgrner is of bem, neiber spekyng bus , ne trowinge , ne
nurishinge sich fals speche. For ge weren sum tyme der bnessis ,but now ge ben ligt in fie L ord. Men bat ben encomb rid in
80 E ; A includes as is in the quotation . So in E ; A has seen .
perceneris, E.
SE RM ONS.
synne ben made derke and blind wib synne ; but men bat ben
in ligt of grace knowun synne as motis in be sunnebemes. And
berfore , wandre ge as cb ildren of ligt, in clennesse . bef ruyty
and tr eufie. Des bre wordis, bat ben according to be holyTrinite , wolen make a man vertuous, and fieynge bree manersof synnes.
Fonba Sonnu rN Laur a.
[ S E R M O N x i x . ]
Scr iptum est enim quia Abrabam.—GAL . iv. [aa.]
Pom. tellib in bis epistle of fredom of Cristene men, how beihave ber ernes here, and fully fredom in hevene. And buswole Poul in tyme of grace bat Cristene men ben more free
ban fadris weren in be olde lawe, byfredom bat Crist habgovun.
Poul seib bat, it i s w r itun in be first boke of Goddis lawe,fiatA brabam badde two sones
, Ysmael and Yssac ; Ismael was of
be bond-maiden, be which was clepid Agar, and Ysaac of bisw eddide fey/2, be which was clepid Sara. But fiefirst, fiat wasborn of fie servaunt, was born bi fie jleisbe fie tofier , born of fief ree try/é, was born bi brbeest of God. be first boke ofGoddin .
his wyf weren passid be tyme of child-
getyng, God lwhlgt' lmm
Isaac , and tolde what shulde worbe of him. And bes two
children of Abraham bitokenen two lawes of (loci, and Wu
children bat God hab. be first child shal he dampned, l’"secounde shal be saved. And so men seien cmummly, butholywrit hab foure wittis. De first witt is of be utmyu, m saw”as be wordis shulden tokne. De secounde witt in ullagmylm,
bat figurib bing bat men shulden trowe as l” mu tumu MAbraham figuren bes two biagis. Dc bridde will is tmbulugu.
aW , E. so it . troflwyh , A
which would
Christians arethe child ren of
the children ofthe bond
WY CL IF ’S
bat b itokeneb witt of vertues. De fourb witt is anagogyke, batb itokeneb bing to hOpe in blisse. Poul seib here be secound
witt, and he badde autorite berto. Des two sones ben two testamentisin figure, as God spekib ofte. De first sone is be olde lawe ;
and fiis is Agar in figure . Synay i s an b ill in Arab ic,fiat it
jgmed to j erusalem here, and be Chirche bat is here ser vefi in
braldom, wzfi bir cb itdren ; but bat Jerusalem bat is above, but
is be Chirche bat hab overcome, sbe isf ree, and sbe is our eW ,
for Crist oure heed is ber wib hir.
Poul as a good doctour feyneb no fable bymannys w itt, but
he seib bat it is writun in be lawe of oure bileve . And wolde
God bat bes prechours wolde do so in oure dales , til men
cowden Goddis lawe, and lyveden aftir bis bileve. And sum
men have myche confort in bis treube bat is bus writun ; for
bei witen it mai not be fals but mut nedis be fulfillid of God ;
and herfore bei ben pacient, and joyful in ber turmentyng.
And bus seib Poul to be Romayns, Al bingis bat ben writun.
and algatis in Goddis lawe, bei ben writun to cure lore , and
specialy for bes two endis, bat we kepe pacience , and be in
confort of holywrit. And bis bileve, bat we trowun bat Goddis
ordenaunce mut nedis stonde, and al cbir ordenaunce mut
nedis be quenchid at be laste , confortib many C ristene men
to stonde b i Goddis ordenaunce,for nedis bis ordenaunce mut
be holy, and at be last overcome al obit . And he bat stondibfor Goddis lawe bus in clene charite here, mai be exposid and
pursued in worldli goodis and in his bodi, but he may not
wante meede bat passib al bis harm and peyne. Sib worldly
good is but liril, and bis lyf is short and peyneful, it were a
wyse change to man to suffre bus for be betere. And bus he
is traitour and coward, bat dar not telle Goddis rigt for drede
of losse of worldli goodis, or for losse of his bodi.
And for bis braldom bat fallib, bobe to men of be olde lawe
and to men bat shulen be dampned, it is wr itun bus in Ysay;Be glade fiou chirche of hebene men bat now art barayne of
goostlychildren , and b ryngist but fewe children to hevene , for
be Spouse of holyChirche is not git joyned to bee, bi be grace
bat Crist shalgyve whan he shal clepe hebene men. For ryme
r. as the trasurer of future
WY CL IF ’S
and temporal; and so he tarieb Cristene men to se rve Crist
in his fredom. So bat Cristene men mayseye, as be poete seibin proverbe,
—be frogge seide to be harwe, cursid be so manylordis. Now Cristene men ben chullid, now wib popis , and
now wib b ishopis, now wib cardinalis of popis, now wib prelatis
under bishopis ; and now bei clouten ber shone wib censuris,
as who shulde chulle a foot-balle. But certis Baptist was not
worbi to loose be thwong of Cristis shoo ; and more , Anticrist
hab no power to lette be fredom bat Crist hab brougt. Crist
gaf bis fredom to men to come ligtli to blis of hevene , but Anti
Crist chullibmen , to gelde hem to gyve bym moneye . And so
bis servage is foule, bobe for bis lord and his lawes ; for it is
foule to here dritt b i be servise made to fend. But ever bes
ypocritis dreden bat Goddis lawe shulde be shewid , and bei
convict of falshede , for God and his lawe ben more strong.
Des ypocritis mayfor a ryme holde men in be fendis braldom,
and feynen bat bei gyven leve to synne, or gabbe on God, bat
is worse , bat it is nedeful to obeishe bus.
ON Passrous Sos nar Prsr La.
[ S E R M O N x x . )
Cbr istus assi stens pontif ex .—Eaa . [Hana ] ix . [ 1 r .]
Pour. techib in bis epistle be excellence bat Crist badde over
bishopis of be olde lawe , al gif bei alle figuriden Crist ; and
bis was pertynent to speke to j ew is, bat knewen be olde lawe.
Poul b igynneb and se ib to hem bat, Cr ist was bisbop, and nyge
to God, sib he was bobe God and man,and so was noon of
be olde lawe. And bus he passide in bre pointis b ishopis of
be Olde lawe. First be was bisbop (y'
goodis of blis , be which
goodis ben hopid to come. And bus seib Petre , bat C rist isb ishop of soulis , for he is Lord of hem . Bishopis of be olde
lawe kilden beestis, and diden sum good in bat bat bei figuriden
Crist, and his passioun bat bougt mankynde . De tober excellence of C rist is, bat his tabernacle is betere ban weren al bes
SE R M ON S.
tabernaclis bat weren in be olde lawe ; for Cristis tabernacle
is be world ; and Poul seib bat, fii s tabernacle is mor e largeand moreperfit ban was be tabernacle of Moyses, for bis was not
maad bl man, but maad of nagt 6: God almygty. But Moises
tabernacle was ma d and born, to grete traveile of preestis.
De bridde excellence of Crist is bat his sacrifice is beter, and
made more perfitli ban sacrifice of olde b ishopis. Bishopis ofw ’
be olde lawe sacrifieden hidis blood, or blood of geet or of
calvys. But Crist passide al bes figuris,—f ar Cr ist bi bi s owunblood entr id oonys in to beven
, and bere he foond ever lastyngbyging bat noon ober bishop mygt come to. And so he entride
oonys for ever to hevene, be yuner part of bis temple. But
bishopis of be olde lawe weren nedid to entre geer bi geer, and
git bei entriden not in to hevene, but in to a litil holet bat was
be west part of be tabernacle ; and algif bis figuride hevene,
git mannis blis was not bereinne . But entring of Crist to
heven, in to a place more holy and large, was in to be same
place where is blisse wibouten ende. And bus, sib Cri st is God
of hevene, and his manheed is so nyge God, oure bishop Crist
in al bes bingia mut nedis passe al ober bishOpis. For as bis
Lord mayteche ferber, so he is nerrer and graciouser, and butbi vertu of bis bishop mygte nevere bishop do good to man.
And bus dignities and pryvelegies bat ben now grauntid b i be
pope, but gif Crist conferme hem first, ben not worb a fiye foot.And so it semeb to sum men bat bishopis of be olde lawe weren
betete and more worbi ban ben bes emperour b ishopis ; for bei
serveden and figuriden Crist by auctorite of God, but bes
emperoure bishopis now serven and figuren Anticrist. And
ber auctorite is taken of be moost fend agens Crist, and bus
bei seien bat be pope is heed viker of bis fend. But al be
fendis and al be bishopis muten have ber beyng of Crist, and
muten serven to him, ouber wel or yvel, agen ber wille. For
ouber bei ben dampned in helle wib be heirest3Anticrist, or
ellis bei ben blessid in hevene bi oure bishop Jesus Crist.And aftirward proveb Poul b i a principle of bileve be sufii
cience of Cristis byggyng, bi bat bat he is God and man. For
gm, E. bigg ing, E. bym.E.
victim.
WYCL IF ’S
gif Crist be verre1 man, he is a part of al mankynde, and so
bis grete man habmaad aseeb bi Crist for bat bat he synnede
in Adam. And bus seib Poul to his breberen, bat grf blood gtbaalis or bidi s, and fiaudir of a cal/2 fiat is scater id, mabxfi men
bolyfiat weren foulid, as anentis fleisbli clensyng—bow with
more Cr istis blood, fiat ofi'
r ide bimsib"bi fie bolygaast w zfioutn
werkes to serve lyvyng Gad. Dis resoun bat Poulmahib is nyge
bileve bat men moten have. Der ben bre clensynges, bodili
and goostli, and co clensyng of bes two, as was clensyng of be
olde lawe. For bis bodily clensinge of bes figures of be olde
lawe clensid not goostli but in figure, for ober clensyng were
betete bi water ; and so it figured Cristis blood, and his herte
bat was brent bi love. And bis halowyng bat last was figurid
mut nedis be betir ban his figure , as fier is beter ban is smoke,and man is beter ban is his ymage. And so, sib Crist is God
and man, satisfaccioun for bis synne bat he made bus freli is
better ban ober bat man or angel mygt make. De same in
noumbre bat synnede byAdam oure first fadir, be same man
in noumbre made aseb bybe secound Adam, Crist. And sibhe is more of vertue ban be first Adam mygt be , and his peyne
was myche more ban synful lust of be first Adam, who shulde
have conscience here bat ne bis synne is clensid al out ? And
sib oure Jesus is verre God , bat nevere mayforgete bis mede,he is suflicient medecine for al synners bat be contrite , for Crist
is ever and everywhere , and in al siche soulis b i grace ; and so
he clensibmore olenlyban onybodi or figure mai clense. And
herfore , as Poul seib, Cr ist is mediator of fie newe lawe. For
Crist hab of bobe bes two, for he is God, autoursof bes bobe ,
and knyttib be toon wib be tobit ; fiat bi bis defif alling bitw ix e,in biggyng of fie first trespas fiat weren done in fie olde lawe
,
fies men taken bibeest agen, fiat ben clepid, (yay- lastyng berytage.
And al bis marchandige was done in Cr i st j esus oure alfier L or d.
We taken here as b ileve bat Jesus Crist bat chafi'
arid bus is
eche God bat mayb e, and so be same God bat made man ,
and after bougt man to blis bat he ordeynede bifore to man.
’ be same man , E.‘ God and auetour. E.
Who humbled
WYCL IF ’S
a bing is whit. And so, sib godhede maynot falle to a bingb ifore in kynde , bis godhede mut nedis be God, and so 0 per
sone, bat hab bis forme. And bus Poul seib in a manere , batJesus is verre God. And so, Cr ist fgmede not bi ba rbitr aa
’
ou
of raveyn fiat be was even w zfi God, sib he was be same God.
De first angel Lucifer feyned bi fals harbitracioun bat he was
licke to God ; and so done men bat synnen here , for bei beninobedient as bei hadden no God above hem.
But, for Crist mygte not bigge man oonlyb i his godhede,for he muste make him bat kynde bat synnede in oure first
fadir, so bat same bing make aseeb which bing synnede of
man,—berfore seib Poul here bat, Cr ist Iesside b imsilf . For
whan he made himsilf man,he made him a creature w iboute,
whiche creature is but vein to regard of be godhede . And bus
seib Poul fiat be tobe a specialf orme of servaunt and bis
forme was bis manheed, bat is oonli in Jesus Crist. And so
bis godhed and bis manhede ben dyvers kyndis but 0 persone.
For as ber is 00 godhede bat is comoun to bre persones, so
ber is o persone bat is comoun to bes two kyndis. And ri3t
as o persone is dyvers from anober, algif bei ben bis oo kynde,so bei two kyndis ben dyvers, but ech of hem is bis persone.
And so men speken now of Crist bi be toon kynde and now
bybe tober, and graunten of bis same persone dyvers formes
bi bes two kyndis. But Poul grauntib not here bat bis personeavyntisshide
’ him, but he made him lasse , and comoun ser
vaunt, whan he made him bus man . Dus C rist is servant of
servyng, but not servant of synnyng, ne servant of bondage ,
algif his kyn was sich a servant foure hundrid geer in Egipt,
as Goddis lawe witnessib.
And here benken manymen, bat manypopis after Petir presumen falselyof hemsilf bat bei ben even wib Petir . And algatis
gif bei feynen bat bei ben even w ib C ristis manheed , C rist mygte
not bi his manhede feyne bat he were even wib be godhede .
And so manypopis feynen hem bat be i ben Cristis vikers in
erbe , and sib bei ben proud blasfemes , no man is ferbe r fro
bis state , for C rist mygte not be God and man but gif he b adde
So in E ; A includes the words For—Poul in the quota tion. aw a
SE RM ONS.
take bis mekenesse. How sueb he Crist in vertues bat bus
is a proud blasfeme ?
And for to shewe bat Crist was no giloure, Poul seib bes twowordis of Crist, bat be was m ad into like-nesse of men, and in
abite/burd en as man. Crist came into bis comoun liknes, for
he was of be same kynde bat is ech man his brober, and bis
liknesse is in substancial‘ kynde ; and he is founden in abite
as man, for he toke bis singular manhede. Hab ite is taken
on manymauers, as Austin declarib wel; but here it is taken
for bis mankynde bat Crist toke whan he was man. And, for
noo bing in be worlde is founden but gif it have verre beynge,
berfore bis habite of Crist is verre man as ober ben. But for
as myche as Crist was bifore bat he badde bis hab ite, and in
sixe and brittyhoures he wantid bis bodili habite, Poul spekibantillyhere, bat he was founden in habite as man. But men
trowen here as b ileve, bat Crist lefte nevere bis made spiri t, and
so he ceesside nevere to be man, algif he ceesside to be a bodi.
Al bis saverib more to clerkis ban to comounte of men, and
berefore men muten passe over bis, spekyng to be comoun
Cn'
st mekide bzmsztf , made obedient to fie defi , and not to ech
peyneful deb, but to defi offie eros, and bat is moost abhominable
deeb, and moost peynful of al obir. And beff are bobe God
h ede bim, and 3a] bim a name fiat is over ecb ofiir maner name,
a nd y'
bellis for ech wille of bes bree spiri tis is obeishant to
Cr ist is in glor ie (f God fief adzr. For as he is be same God,
so he hab be same glorywib bym.
SO E ; A has wbstauce al.
WY C L IF’
S
Prsa on Ens '
rm DAY.
[ S E R M O N x x 1 1. ]
Expurgate vetusflrmentum.—r Con. v.
POUL biddib in bis epistle bat men shulden clene forsake
synne, and algatis in be fest of Pask, whan bei have myud of
Cristis quykenyng. Poul bigynneb, and biddib Cristen men,
fiat fiei d ense out fie olde sour -dew . Poul tellib to be w itt of
allegori , what be wendyng of be folk of I srael, whanne bei
wenten out of Egipt, figuride to witt of vertues . And so bre
mystywittis ben tokened in be same story. I t is knowun to
trewe men bi be secound bok of Goddis lawe how children of
Israelwenten out of Egipt, after ten miraclis bat God dide hem
upon Pharao and Egipcians, bat maden bes children to serve
to hem 1. Dei wenten out in greet hast, and flour and salt bei
token wib hem ,and maden ber b reed wibouten sour- dow ; and
bus bei eten ber Pask lombe. And bis maner bei kepten longe
after, to have mynde of Goddis delyveryng. Poul seib to bisspiri tual witt ; clense ;e out be olde sour - dowg. Sour- dow is
undirstonden here old synne bat men ben defoulid wib. And
sour-dow, whan it is old, rotib, and foulib ober past“; and so
undirstonde we b i Poul bybis sour-dow , old synne , bat men
clensen out bis synne whan bei maken elene ber soulis, bat no
synne leve in hem to foule men aftirward. Synne stondib in
manybingis ; in levyng of bing bat man shulde do ; in wrong
doing of bingis bat he shulde do to God and shrewid custom
in bes dwellib longe aftir his werk. Of bes bre shulde man
clense him, as men clensen lond of weedes ; bei plucken hem
up b i be rootis, bat bei growun not aftir in corn . Dus shulden
men clense out synne b i lore and figure of Goddis lawe, and no
disposicioun dwelle to drawe men to do synne .
And berfore seib Poul aftir bat men shulden be in ber soule,
’baast. E.
WI’ C L I F ’
S
moveu bes newe statis to bobe bes two prides. For bei benkenbi bes ritis bat bei ben holyer ban obere, and holier ban beishulden be to leve hem, as diden apostlis ; and certis ellis beiben foolis to traveile so myche aboute hem. De secounde synne
of be worlde is synne of coveitise of men. But wheber bat besnewe ordris bryngen not in bis coveitise ? Traveil of monkes
and chanouns, and of foure ordris of freris, techib pleynlyber
coveitise bat bei ban to strengbe ber ordris. De fend argueb
bus to hem. Dis is a faire multitude, bat servebGod wele in bisordre ; and bus it were a greet almes to gete hem goodis to
mayntene hem, and to kepe hem in faire state , and make hem
strong to bus serve God. Also be fend moveb bi ber housis,and byober goodis bat bei have, to stire hem to coveitise agens
b‘
e ordenaunce of Crist. As if be fend argued bus ; 0 ! bis were
a faire chirche, a faire house and an honest to men to serve
God inne ; who shulde not traveile herfore ? But certis b ileve
techib us bat bobe Crist and his apostlis weren not moved bi
bese sophymes bat be fend now hab brougt in ; but b ileve techibus bat we have not here a dwellinge citee, but be citee bat is
above we seken, b i ordre of Crist. And so, what bat movebmen to seke blisse, and leve bis world, bat is a resoun of Crist,
bat it fallib to his ordre ; and so hard fare and poverte here was
coveitid of Crist and his apostlis. And git be fend disseyveb bes
ordres bi fleishlysynnes manymauers . He stireb hem togider,
hepis of men of dyvers complexiouns, and oon of hem movebsnober to etc and drynke more ban is good ; and, for be fend
maymove a man to be foule synne of Sodome, he mayb ryngin b i litil and litilbe synne of Sodom among bes hepis. And
sich knyttyng of enemyes gendrib bobe envie and ire. So bat
many, gif bei mygten avente hem, and do freelybat C rist b iddib,and flee occasioun of synne , as diden apostlis and ober men bat
weren out of bes religiouse , shulden synne lesse and profiten
more. And bis is cause , as sum men trowen, whi Crist and
hise foundun not bes ordres.
Poul seib in bis epistle , On fi is maner ete we not in oure old
synne , ne in game qf malis and w iebidnesse, but in spir itual sw et
nesse of elennes and of treafie. Dis swetnesse shulde be groundid
So in E ; And so, A .
wvcms .
SE R J O J'
S.
in vertnons lyf bat C rist tam ; for in al om'
e ordenaunce , is |sum sournes se of synne. And bns d bes m ormea bat
cmken fio mdm we d Cra m occa ioun to synne.
ouber pryvyor apert. And rht a a ue bat is first m kii and
hardib bi lrmg tyme in his crokM efi o bs foure ordres bi
long tyme ben hardid more in ba nn lis. And bns God 3yve
graoe to hem to knowe be fredom of Goddis lawe, and turne
freishli to Cristis ordre, for bon e weren manysynnes quenchid.
n m s'
t Scrum m m Ez sr rn.
[ S E R M O N X X I I I . )
OmneM natmn est ex deo.— I JOHN v. [4 ]
Joon stireb here Cristene men to flee synne bat comeb of be
world , and bis synne is ful comoun in al bree partis of be
Chirche. First, Cristene men shulden wite bat alle men bat
shulen have blisse of hevene ben goostli born ofGod, and ma d
men of his ordre, sib bat Crist mut be ber fadir, and holyChirche be ber modir. And bis condicioun settib Joon bat mutnedis be fulfillid. Ecb fi ing fiat is born of God overcomefi fie
world,in alhis tyme. For ; if he be overcomen of be world, for
a litil tyme bat he synneb, nebeles he mut cover and overcome
be world at be last. For ellis he was nevere born of Crist, no
sueb his fadir in bis figt, and Crist wole have no siche children,
but bat ben kynde and suen him. And berfore Joon tellib a
mene to men to overcome be world. And fiis, he se ib, is fievictory/efiat overcomefifie world, our bileve. 80 but no on over
comebbe world, ne be fend, ne his fleish, but ; ii bile ve In: bat
armour bywhich he overcomeb bus. And herfore declaribPoul to Ehrens, bat seintis overcamen rewmes bi bile ve ya be :hadden, and maden manyOber vict ories . An d shortli, be! u n o
man overcomen of his goostli enemy, but ;ii be be: out 4 bileve
cuber in no maner or in ober. And bus bi sum m m M
um or s. 7 01. I I .
The world Isovercome by
WYC L IF ’S
speche bileve is bobe sheld Of man, and swerd b i which man
fi3tib, and victorybat he makib. And Joon anib b i ensaumple,Wbo is be, breberen, fiat over comefi fie world, but fiat man fiat
bilevefi fiat j esus is Goddi s sone 3if bou have ful b ileve of
Crist, how he lyvede here in erbe , and how he overmme be
world, bou overcomest it as a kynde sone. For gif bou take
hede how Crist dispiside it, and sue him here as bou shuldist,
bou most nede overcome it bi bileve of bi fadir.And here mai men w ite Opynli, bat manymen ben in bis
world bat ben not born of God , no b ileven here in C rist. For
gif bis bileve were in hem, bei shulden sue Crist in maner of lyf;but bei ben out of b ileve, as manymen of be dayof dome.
What man shulde b ileve fulli bat be dayof dome is anoon.
and bat God jugibmen aftir bei have fougten in his cause, bat
no he wolde b isili enforse him to sue Crist, for mede berfore ?
Ober b ileve of bes men slepib, or hem wantib ri3t b ileve as
men bat loven bis world, and resten in lustis berof, lyven as 3if
God saw not bis, and shulde not juge for bis dede . Dus oure
bileve of Cristis lyf is nedeful to alle Cristen men ; and herfore
men shulden knowe be gospel, for it tellib be b ileve of Crist.
And bus it semeb bat newe ordris overcomen not bis worlde bi
b ileve bat bei have in Crist, for Crist lyvede not as bei lyven
now . Crist purchaside not to his apostlis rentis, ne housis, ne
worldli goodis, but taugt hem bobe in comoun and privy, to flee
siche havyngis of be worlde . And bus be falshede of be fend
disseyvebmen of siche ordris, bat bei have be world in comoun,
but noon of hem to himsilf. Whanne bei have bus be world in
comoun, ech of hem assentib berto, and bei ben algatis more
strong to lette men bat don bet - agen ,obit in word or in dede ;
and bus be fendis champioun is strenger. Siche SOphymes
serven not b ifore Crist be laste juge. And bus bes SOphistris,
bat gabben bat bei have not neiber in propre ne in comoun , and
git men seen bat bei have bobe placis, and housis, and obir
goodis, myche more plentenouselyban Ober pore men bat beirobben,
—bes false men muten nedis be dampned Of Crist, bat is
be first treube. For bei diversen not fro beves, but bat bei
moste nedis, E .
WYCL IF ’S
DE SECUNDE Sounu Frs'
rLE AFTIR EESTIR .
[ S E R M O N x x rv . ]
Cbristus passus semel estpro nobis.— I PET. n. [ z I .]
Par as tellib in bis epistle of be passioun of Crist, how myche
it was in himsilf, and govun to ensaumple of Cristene men.
Cr ist, he seib, bafi snfi'
r idfor as,levynge ensaumple to fiaty
folewe fie steppis of bim. And so his passioun doib good to
men bat weren, and men bat ben , and to men bat shulen come
aftir. But men moten dispose hem to take profit of his pas
sioun, as men bat weren b ifore bis passioun token bis profit bi
ber b ileve, and men bat weren wib bis passioun, as weren
Petre and obire apostlis , addiden to feib love and sorowe.
And bes men meneb Petre here whan he seib, Crist sufl'
ride
for us. De bridde men bat camen aftir, ben bo bat trowun bat
C rist sufi'
ride, and adden love to bis bileve, and suen for C ristis
sake his steppis. I t is ofte seid in Goddis lawe bat gif a man
wole come to hevene , he mut nedis sue Crist in feib, hope , and
charite. And berfore habGod ordeyned to men, bat noon mai
be excusid here ; for ech man mai sufl'
re for God , as ech man
mai trowe and love. What man is so feble of power bat he ne
mut nedis sufl'
re deb ? And so bis sufl'
ryng shulde be sette in
charite for Goddis sake . And ech man hab a spirit, wib wille
and undirstonding berinne ; and so God gyveb ech man power
to come to blis of heven ; for God chargib nevere man to do
more ban he mai do. . For bis large Lord axib Of man to be
served of his owen ; but pride lettib man to sufl'
re , and movebhim to fi3t and stryve ; and berfore sufl
'
ribl C rist contra riousely
to bis doyng. For man doib as Adam dide bypride and in
obedience ; but Crist sufl'
rib b i mekenesse and obedience to
God. And here mai men see now how be fadir of pride movebhem to leve bis meke pacience, and to sue C rist in bis point ;
SE R M ONS.
but he moveb to do proudlyagens Goddis wille, as Adam dide.
And bus it is now to drede bat men bat suen not here Cristis
steppis, maken bat Crist sufl'
ride not for hem. For bei taken
not of Cristis merit, sib a man mut dispose himsilf to have
wilfulli part berof. But no man mai sufl'
re even wib Crist, and
berfore b iddib Petre sue his steppis.De gretnesse of Cristis sufl
'
ryng is taugt bi Petre on bis“gu
n fi gmaner. Cr ist, he seib, dide no synne, ne gile was f onndun in of m.m .
b is moufi . And so his sufl'
ryng was more medeful, sib he
sufl'
ride not for his owac synne ; as bevys whan bat bei benhongid, or obir traitours whan bat bei ben killid , sufl
'
ren not
so medefulli as men bat serveden not bis deb. Crist was wibouten synne , and so not giltyto sufl
'
re peyne , but of his grace
and his wille to bigge men bat weren coupable . Petre declaribmore bis sufl
'
ryng, bi bat bat Crist was so meke,fiat wban be
was cur sid of be Jewis, be eurside not agen, but suffride mekeli
ber yvel wordis. And Cr ist whan he saf r ide in dede, be
manasside not agen, but sufi'
ride mekeli his passioun ; and bi
bis cause myche more bat he my3t, gif he badde wolde, have
take greet veniaunce of hem.
Petir tellib aftir of be wilful peyne bat Crist sufl'
ride for man
kynde , bybat bat, Cr ist of r ide bimsilf to Pilat,fiat j ugide bimunn
'
gt/ulli. For Mathew tellib how Crist b ifore told al his
passioun, and how he cam to Jerusalem to sufl'
re fulli as he
sufl'
ride. And so his sufl'
rynge was medeful, for it was so
myche wilful ; for no man badde more desire to die bus ban
C rist badde ; ne Adam badde no more desire to synne , ban
Crist hadde to snfl'
re. And bus he spekib in be gospel, b i his
godhede and his manhede , Bi desire have Y desirid to ete
bus bis Paske wib ;Ou. For etyng of be Paske lombe , andsleyng bat was b ifore of it, was figure to bis lombe of God ;
and bus it came of greet desire , and Adam my3t not wille to
synne bi so gret desire of lust. And Petre tellib more of bis
passiona , bat Cr ist ;af bimsilf tofie man fiatj ugide b im unj ustli ;
be which Crist, for we mygte not,bare oure synnes in b is bodi,
and be bar e bem uponfie tree, as Adam synnede in a tree ; sofiat
we be deedf ro synne, and lyve af ter to r igtw i snesse. Petir spekibhere bi comoun speche, bat bat man heripa bing bat herib be
WYCL IF ’S
fruyt of be bing ; as a man in beryng moneyberib be bing batis bou3t berwib. So Crist bare oure synne on be cros , for his
passioun was prys boroi. And bus, as Crist was deed on be
cros, so shulde we be deed fro synne , be whiche sprong of be
tree bat Adam synnede first inne . And deeb of C ri st in bistree shulde teche us to die bus ; but we shulden lyve spiritualyto ri3twisnesse , bat is God. As Crist roos bi goostli miracle,
and wente to be same ri3tw isnes, and bi love fiat C r i st bad-bhere, we ben belid Of oure synne .
And, for Crist is be beste heerde, bat bus can quyken and
beele his sheep, berfore seib Petre aftir,fiat mankynde was m
W e as er ryng sbeep wibouten heerde, but fiei ben tkerned now
bi love tofie berde and bisbop of fier soulis . Crist for his excel
lence tellib but litil bi mannis bodi ; but for to fede mannis
soule, and have goostli care berof, bat fallib to bis bishop. But
b ishopis now done even be contrarie, for bei tenten neiber to
bodi ne to soule, but to drit bat man hab. For ; if bei have
moneyand Ober goodis, bei recken but litil of bes two.
pa bR InnE SONDAI PISTLE AFTIR BESTIR .
[ S E R M O N X X V . ]
Obsecro vos tanquam.— r PET. n.
PETRE specifieb here mekenes, bat men shulde have b i en
saumple of Crist, and how bei shulden b e suget and obedient
to alle men . P etre preiefi to Cr isten men to kepe bem first f ro
fleisbli lustis, as gestis and pilgr imes for bes synnes fi3tcn agens
be soule. Fleishli desires moven men to fi3t and stryve w ib ber
b reberen, for men desiren not bus money but to maynteyne
ber bOdi in lust ; for if bei loveden more ber soule , bei shulden
more travaile berfore. And here mai men see bat men, and
algatis grete prelatis and lordis, failen foule in charite , and first
in love Of hem silfe . For sib bat charite bygynneb at be loveOf mannis spirit, man shulde love first his spirit, more ban
goodis bat ben w ibouten. And bes goodis done myche harm,
WYCL IF ’S
as to men sentf ro fie kyng , to veniaunce o/ yvel doer i s and to
preiyng of good men. For bis shulde kyngis and ber mynystris
do here for Cristis love, for be b eynes of ber staat was govan
of God for bis eende. And bus shulden popis be suget to
kyngis, for bus weren bobe Crist and Petre. For fii s isfie wille
of God,fiat men do wel in subj ect ion, and make domb fie f oli 9’
men fiat benf oolis in Goddis lawe. And bis bing men shulden
dof reely, and not b i constreynynge of mannis lawe ; b ut as bei
hadden not an b ilyrig of'
/ redom of malis of bis world , for sichefredom is litilworb, but fredom fro synne to serve God. And
bis kepyng of siche werkes wole make men f ree ser vaunti s ofGod. Do ;e bonoure to alle men, and specialyto mannis spirit.
And drede 3e God in his prynte, and do 3c alle goure werkes
for God ; and lovefie brefierbeed, b i be fourme bat Crist hab taugt.
And bus, sib kyng is Goddis viker, drede 3e God in bis viker,
and do ;e wor sbzfie tofie bong,for love of God whos viker he is.
Seroauntis, be ; e sagette in al drede, bobe goostli drede and
bodili, to lordis bat3c have here . For as Poul techib, servauntisshulden serve to bes lordis as to God ; and so, b i service goostli
and bodili, shulden bei serve , not oonly to good lordi s and r eron
able to ber servauntis, but also unto tir annti s, bat distrien C ristis
scole, as diden bObe B eroud and Pilat f or eer teynefi is is gr ace
in j esus Cr i st fiat is oure L ord. For Crist was suget to bes
tirantis, as God obeishib to mannis vois. Dis subjeccioun is no
synne, algif tirantis synnen in takinge it. For as sufi'
ring is
sum tyms good, and doynge yvel bringib it in, so subjeccioun
sum tyme is good, and men ben yvel in takyng of it. And bus,
gif men benken sutilli, kyngis and lordis shulden serve to men,
algif bei ben ber boonde men. For ber bodies shulden serve
ber spiritis, and Sib bodies ben worse in kynde ban onySpirit
bat man hab, and al be personalite of man stondib in be Spirit
Of him ,whi shulden not men graunte be s wordis, bat ech man
shulde serve to ech man ? And wolde God bat be pope knewe
bis, and obit emperour2
prelatis ! banne shulden bei be en
saumple Of mekenesse , as was Crist oure alber Lord .
Ms . E2emperour s , ( i .
SE RM ONS.
Pt soaps 80mm Prsm At r ia Exsr rn.
[ S E R M O N X X V I .]
Omne datummm .-
.Jw i. [ 1 7 ]
Jam gyveb here a lore of Cristene mennis religion, and
”web as a wise man a greet principle to bis lore. Eeb fimg
;ow n best, seib Jamea and a b gr/te fiat is fierfitnsf ro abow ,
comyng doren fro God, bat isf adir tf ligt. Der ben bree bingis3ovna to man ; as worldli goodia, and goodis of kynde ; be
bfidde bing is gm dis of grm bat ben best of al bes bree .
And bus seib James wittily, bat al best bing bat is 3ovun is froabove, comyng fro God, as ben vertues and grace. And so
it is of al Ober which ben perfit giitia. And here benken manymen, bat gyvyngis of popis ben no giftis Dei seien bei granaten
privylegis and indulgencis, wib Ober feynynges ; but sib bei
smatchen wynnyng of moneye, and bat is bevy and drawibdoun, and bei sonnen not to charite and ober resoun bat is inGod, it semeb bat bes ben falslyfeyned of be prince of derke
nesse, and bus bei spryngen fro binebe , fro be fadir of lesyngis,
And bus it semeb to manymen, bat bes foure sectis bat ofte be
spoken, sib Goddis lawe groundib hem not, ben not bus fro
above,but fro binebe of be fend And bus men mayknowe
wele Cristis religioun fro bes'newe. For C ris tis religioun
desireb hevenly bing, and helbe of soule , but bes religiouse
stondib‘ moost in pryde, falshede , and coveitise. De fadir of
ligt is unmovable fro treube and goodnes of alle maners, but
fadir of derknesse chaungib ofte , after bat he hOpib more to
And bus seib James , fiat at God is not transmutaa bnn ‘, ne
sbadeuyng o/ wbilnesse fl'
or he is ever more in oon. De fend
s bynebefi 'o
ée
WYC L IF ’S
and chaungib his wille b i manywilis, but non of bes is in God.
But, for good religioun mut be groundid in good persones,
berfore tellib James after how bes persones weren brougt forb.
He seib fiat, God gendnfi res w il/ selli, and b i his grace , we} bisozone word of tr enfie, bobe makynge us and biggynge us. And
bes goodis of mannis kynde moten nedis come of God fro
above. And bus God gendride his apostlis to be bigyawof b is ebirebe. For his Chirche is a womman, a virgyn, and
Cristis spouse, and a passinge creature among al bo bat God
hab m ad. 3: w iten, my moost dere brefier en, how C rist hobloved mankynde, and how he lyvede in bis lyf, bycause bat ;e
shulden lyve so. And herfore, be ecb man sw zf te f or to beenGoddis lawe, but be sbal be slowe to speke , but bat bat he know
i
bis Goddis word. And fins be sbal be d ome to ire, f or mannisire doxfi not r igt of God, but worchib
lrn be fendis werkes. Wil
’
of God is bigynnyng of al be good werkes of man ; and ; if he
passe beside bis wille, he doib be wille of be fend.
And beffare eastrfi3;e awgy al unclennesse and babosendana
of malice, and take 3e in mebenes fie word (y'
God pr inted in gou,
fie wbicb word may save goure soulis. And bus dilavynesse oi
tunge in spekinge wordis Ober ban Goddis is passynge fro goodreligioun bat God habgovun bi himsilf ; and bus bes newe ordris
ech on, which ben so lef 6 to lye, muten nedis be groundid in
be fend, be which is fadir Of lesingis. For gif God badde bougt
on hem to make hem partis of his Chirche , he wolde sw iftelyhave b rougt hem forb b i C rist swifterest“of alle bingis . But
gif God gaf bes sectis, he gaf hem alle in his woodnesse ; as
Goddis lawe seib bat he gaf Saul be kyng in his woodnes ; bushe gaf bes foure sectis for to turmente his Chirche , for it failide
bifore in sleube , to do be Office bat God bade. And sum men
hopen bat bi bis cause al bes sectis ben so wrabful whan men
spoken ou t a3ens hem,for bei dreden of ber ground .
woreebifi, E. wille, E. caste, E.
C
WY C L I F ’S
ni3t. And bus men seen a peny in a dishe by helding in
of water, and ellis not ; and b i bis sigt maymen see ful litll
bing bi ferre space. De first of bes bree Sigtis is moost clere,
and moost certeyn. We shulen wite over bis , for James wordis,bat bis man bat ever lemeb, and doib not in dede Goddis wordstondib ever more in be meene, and never comeb to be fruy1
berof. And bus he farib as a man bat mygt wel betir se a bingwibouten mirour ban wib meroure, and git he takib in vein 1
meroux ; and bus he fallib in manyerrours of place and quantiu
of bat bing. And bus bes men bat evere lernen, and leven tc
do aftir bis lore, ben as lokers in a merour of visage bat be
hadden in ;ongbe. For bis lore of Goddis word shulde b:
a newe lore and unperfit si3t, for be ende in dede shulde comc
after, bat shulde be even as be first sigt. And bus bis man be
lokib him bus bougte on his soule for a tyme, but wente for1bi curiouste , and forgate soone to worche berfore. Dus dommen bat stonden in science , and worobe not after bi bis science
And bes ben men Of veyn religioun, as James techib opynli
For wirche we here in good liif, as ende of lore of God word
and ban we shulen se in heven myche betir us silf and al obilbingis on be bridde maner of sigt, wib curiouste bat lib berinne
For we shulen se in Goddis word al be bingis bat God ha}maad, in a more clere kynde ban is be kynde bat be i have
wibouten. And clerkis clepen bis , intuicioun and 1clere sigt
in God and blisse . And bis bing bat we seen bere is in sub
stance God himsilf, and in a maner be same bing bat God habmaad wiboute- forb. And bus seib Joon in his gospel, ba t bingbat is ma d of God was lyf in him wibouten ende , for it was
Goddis kynde .
And bus seib James Of Cristis religioun,fiat be fia t lobzfi in
Gaddis lawe, bat is law e (yr
per/itf r edom,and dwellzfi perfi tli in
fiis lawe b i al his lyf, wibouten medlyng Of mannis lawe , bat is
derke , and is not madef orgit/‘
ul beerer , but maker of fie dede bat
he hab herd , fii s man sba l be blessid in b is dede. And bis is be
best fruyte bat mai folowe mannis lyf here. God bougte not
oonli on bingis, but made hem wibouten in ber kynde ; and so
he wole not bat men cunne oonli, but bat men done in dede
So E ; in , A .
SE R M ON S. 3m
be rafter. And bus be bridde gospel. Oi'
Jc-m mg t he wold en
300] day“. And d fis dedmib jm fid a r t'
s . ,ft’
eu; m
gesse fiat be is a religiouse M en d y? rgfr g'
uefi pa bi s h uge.
M ds'
ssa vfi bis ba t h ) is a m a rdsgiru On manv maners The
oure religiouse disseyveb ha n—s‘
lf in vanite .
freyneb’not bes moab in pn yesis, hm for3itten to surche, as l
gif prayeris weren be best bing bi which men serven and plesen
to GOd . On be tober maner, religiouse hen vein whan bei
lem en ber owen reulis, and leven be reule bat God gaf, and
occupien hem in bis lore , to sey and synge wibouten book,
as 3if bis plesid moost to God. On be bridde maner bes ordris
b en veyne, bat prefi en japis to hegge beter, and to susteyne
hem cloistris and housis and obir goodis bat bei coveiten. And
certis bes hrmpis failen here , as mowen gras bat were unteddid,for bat gras mut nedis rote , and fade in colour and swetnesse .
But James tellib, fiat eIene r eligioun, and relsgiosm wsfioreten un
llllmgbebm
wemm anentzs God fie f adir of al, is religioun bat lyveb bus
it visitrfi modirles ebeldren and rep/deans in fier tr ibulacioun, and
bepsfi it w zfiouten memm fro coveitise of bis world. Lord, sibJames and Ober apostlis knewe not bes newe ordris, and bes
cloistress wib newe housis, and ober ritis bat bei have foundun,what shulde move to love hem bus, and leve religion bat God
hab govun ? It is a blasfeme unbileve, however bat men speken
here . De apostlis weren taugt of be HolyGoost for to wandre
in be world, and teche men bobe b i word and dede ; for lore
is best to men, and not to gedere in wete lumpes, as done oure
newe ordres now. We shulden benke as diden apostlis, how
men ben now wibouten helpe of ber modir holyChirche. For
prelatis and preestis ben turned amys fro be ordre bat Crist ;af;and sibmen ben bus wibouten helpe of oure modir holyChirche ,
bei shulden visite more bisili bi be fourme bat Crist hab govun.
And for bis folyof novelrye God mut nedis forsaken men
and so bis Chirche is a widowe, forsaken of her spouse for her
unkyndnes. To conforte men in bis tribulacioun were a greet
almesdede.
’ disseyven, E.
The gospel for the third mass first chapter of St. ohn'
s m rel.on Christmas dayis taken from the va r—14.
J Il l
lnstant in
Ca se!“
WY C L I F’S
Sonneu Ptsr LE AFTIR Asssxcroux .
[ S E R M O N X X V I I I . ]Estoteprudentes. 1 PET. iv. [7 ]
Pm ;yveb here anober forme to lerne be lore of Cristi
religioun , but it is not contrarye to James, sib God reversibnever himsilf. M oost dere brefiren, seib Petre, be ;e war e, and
wake ;e in praier is. Petre puttib b ifore prudence , and after
stirebmen to preieris. For manyreligiouse maybe b lyndid in
ber maner Of preiynge, as sum men tellen more b i new e preier,
bat be pope or obere men habmaad , ban bei done b i be PaterNoster, made speciali of be holyTrinite. And to conferme bi:
novelrie, bei aleggen of be pope bat he made now late a preie
bat he clepib Domine Jesu Christe,’
and he grauntide to bis
praier, at be b idding of be Kyng of Praunce, to ech mar
bat is contrit, for 00 seiyng of bis preier two bousem
; eer of indulgencis fro be poyue of purgatorie And at
men neden not to go to Rome to gete hem plein indulgence
sib a man mai gete here indulgence for many bousand ;een
after domesday, sib he maygeten in half a day an hundrid
bousend geer and more . But who wolde traveilban so folilyto
be Courte Of Rome in perel, for to gete hem indulgences ? For
siche errours in bis mater b iddib Petre first to men, bat bei
shulden be ware and wise, and flee errons spoken here. For it
is no dreds to men, bat ne Crist al my3ti and al wittymade
So in E, and there can be hardlya doub t that this is the true reading:A has peple.
See Sermon XLVII , vol. i. p137, where the same indulgence is
referred to . That sermon is on the
gospel for the first Sunday after
Easter ; this resent sermon is on
the epistle o a Sunday only fivew eeks later . The tw o passages
taken together go far to prove that
Wyclif w rote the gospel and epistle
sermons simultaneously. For in
both places the publica tion of the
indulgence is spoken of as a recent
event. which could not have been
the case had the epistle sermon been
composed in a d ifferent yea r fromthe gospel se rmon. The pope in
firestion must have been C lement
e antipope , to whose cause the
king Of France adhered . Froissart
mentions the issue of politic al indul
gences of this kind byC lement. butw ithout going into deta ils ; nor have
I been able to find in anyw riter anex licit mention of this part icular
in ulgence.
seed n d of
amlned end
12c v. 3. 7 .
WY C L I F ’S
be herborwid and fare as lordis wib pore men, more ban eves
Crist chalengide. Dei shulden benke to flee wiselybobe multitude and spensis, bat bei charge not be Chirche more ban Godwole bat bei do. And keping of bis reule of Crist shulde nuke
freris to were away.
For eeb man, as seib Petre here, as be bafi take grat e gt’
6 11.
for to profite to his brobir, so sbulde be mynyster bis lent bing, a
ellis he is fals traitour to God. And bus men shulden dispende
Goddis goodis aftir grace bat God gyveb hem,for man habnot
bis for himsilfe, but to departe hem wib his neigbore. And, for
charite ofman is shewid bobe in dede and word, berfore Petrespekib of word, and b iddib,57 fiat onyman meke, loke fiat bsiwordis be Goddis wordis. And wolde God bat be pope knewe
bis lore of Petre, and kepte it wele ! for banne he shulde not be:
send bullis of wordis, bat he woot not ben Goddis.
And here maken men bes newe ordris to shame, and axes
grounding of ber dedis. And certis bei may not prove I:
resoun bat bei shulden lyve on bis maner, and so bei ben h edie'
to seie bat bei ben groundid b i be pOpis autosite, or bi reulis 01
charite, or bi dremes ofmen,or fablis. Hem shameb for to seil
be firste , Sib popis speken manywordis, be which b en nO|
Goddis wordis ; but who shulde trowe to hem in bis ? And Si]charite techibmen to not comoun bus wib tyrauntis, but to flethem in word and foode, reulis Of charite techen not herfore for
to maynteyne bus bes men, whos staat is not groundid b i God
3if men seien be bridde tyms , bat dremes moveu to maynteyne
bes ordris, - certis men shulden not trowe bes dremes, for bei
have brougt in myche synne. And berfore be wise man b iddib
bat men shulden not recke of dremes. De fourbe tyme, bes
ordris blynden men wib talis biside holywrit, bat so manymyraclis have bei done , and so manyseintis of hem b en canon
ysid. But bis speche bar“no man trowe , but gif bei teche it is
Goddis word ; for it isynow ; to men to trowe Goddis lawe , and
Obir bingis bat bei perceyven wib ber wittis, algif bei ben not giled
wib fablis.
And Petre b iddib after to his disciplis, fiat grf ony man
mynystre, bat he mynystre as of fie ver tue fiat God myry'str ifi in
knoweb, E . dar , E.
wvcmr .
S E R M O NS.
him ; and prove he bis in good maner, beter ban ben bes foure
faliscis And bus in at lyves and werkes of men, sbulde God
be worsbipid bi bis meene, batj esus Cr ist, bat is oure Lord, movemen to worobe bus. For gif bis meene faile to men, bei shulden
not trowe wordis bat ben told ; for Crist moveb sum b i his lawe,and am hi resoun, for he is resoun, and sum bi loose of ber
v itria, for he moveb al good mennis wittis. And sib Crist is
bobe bodi and soule, and over bes two bingia be Godhede, what
bing bat Crist techib not bus shulde be left as suspect.
ON W r'
r SONDAI.
[ S E R M O N X X I X ]
Dum eomplerentur dike—ACTS II. [ I
Drs storys of apostils dedis tellib how bei weren disposid of
God to receyve be HolyGoost, and medlib manynotable
wordis. Luke bigynneb on bis maner, Wbanne fie daies (y’
P entecostwerenfillid, bat maden fiftydaies in noumbre, alle bes
enleven dimplis weren togidere in fie sameplaee. And bis place
was in Jerusalem, as it is liclybi be storye. No drede bes
enleven apostlis, aftir be resurreccion of Crist, ledden devout lif
and holy, and algatis after his ascencioun. Bi bes ten daies
men seyn be apostlis fastiden and preieden. And bus bei camen
into an hous on Witsondayin Jerusalem. And fier was made
bastelyf ro beven a sound as of a greet wynd comyng, and fi is
sosendfillid alfie bous wberefie apostlis weren sittinge. And fier
apperide to bem diverslypartid tungis as fier , and fiis fier sate
upon bem alle, in forme of a tunge . And fiei weren al/r'
llid offie Hobbs Goost, and fiei bigunnen to speke in langagi s bat weren
4900'
s in hemsilf, rigt as fie HolyGoost 3af bemfor to speke out.
And so bree bingis weren seyn here, be which al b itokeneden
bis miracle. De firste was, soun bat cam fro bevone bat ful
fillid albe hous, and bat bitokeneb bat apostlis hadden grace of
M t il , E0 50110410, E.
BERHONS. VOL. I I .
mans of themum 1m
WY C L I F'
S
God to Speke his wordis. De secounde signe of bis miracle
was of be substaunce of fier, bat b itokned bat bes apostlis weren
ful Of charite to speke . De bridde signe of bis miracle was of
bis forms of fyry tangis and bat bitokeneb bat bes apostlis
hadden knowynge of manylangagis.
And bus seib Luke ,fiat in fie cite weren j ewis dwellinge of at
naciouns , men of r eligioun, and bes Jewis couden dyvers lan
gagis , of cuntreis bat bei hadden dwelte inne. For after C ristis
resurreccioun, and bifore his deeb also, Jewis weren scan-id in
manylondis, and lemeden langages of bes londis ; and bus bei
ben clepid of bes naciouns, and camen to be temple at bis fest.
And wbannefi is vois was maad tofie apostlis, fie multitude offies
j ewis camen,and fiei wer en eonf us id infier fiougt,for ecb (y
'
be.
berde apostlis spebyng infier strange tunge, bat is spokun in bes
contre. And bis was a greet woundre and herfore fiei alleabazsbsden 1
and woundr iden, and seiden togidere, L o, ne ben not al
fiesfiat speken ey'
fie cuatr eof Galile P And bow bave we berd ecb on
bis awne tunge, in wbicb tunge we weren born, ferre aweyfro biscontre ? And Luk rehcrsib sixtene langagis bat bes pilgrimeshadden at hoom. and be i woundriden how bes Galilees koudenspeke bus al bes langagis. And be miracle was more , bat beiSpakou Goddis merveilis bus in so dyvers tungis.
And here men douten comounli, where bes apostlis spaken
aloone , or ech Of hem al spake dyvers langagis fro Obir, so baton of hem koude oo langage , and amober koude anober, but not
bei alle knewen ech langage. But here men benken b i be story,
bat ech Of hem kuewe al bes langagis, and bus be i undirstooden
bes men bat weren Of SO dyvers contreis. But difiiculte is moved
over,—wher ech Of hem blab ride al bes langagis
”; and it w olde
seme a greet woundir bat 0 man spake at O tyme bus dyverslangagis Ofmen, sib bat dyvers langagis axen dyvers formyngisof voicis, be which mygten not be togidere . But here men
benken bi be storye , bat bis miracle my3t be bus ; bes apostlis
knewen dyvers langagis whanne be i weren spoken unto hem,
but bei spaken al 0 maner Of vois to bes aliens bat be i spakento ; and bis was ber owen langage , bat badde kyndlyhis fo rme ;
1abayscbiden, E. SO E ; A has laugalis .
WY C L I F ’S
DE PISTLE ON TRINITE SONDAI .
W E R M O N X X X ]
Vidi bostium aper tum in Coelo.—Ame. iv. [ 1
DIs epistle of Joon 1 tellib many statis of be Chirche , and
medlib lore of be Trinite ; wherfore be Chirche redib it to day.
Dre si3tis fallen to man ; be first is bodili Si3t, bat fallib to
mannis cien, be while he wakib ; and bis is knowun. De tobisis ymagynary sigt, bat fallib to a man whan he slepib, and in
bis sigt ben manydegrees, sum hyer and sum lower. De briddeand be heirest, is sigt of mynde of mannis soule ; as spiritis
seen wel in heven in Goddis word bingis bat shulen be. Desecound sigt hadde bis Joon, and be undirstonding berof, for be
Trinite tolde him in byding and privylyalle be greet statis of
be Chirche bat shulen come til be dayof dome . j oon seib, hesaw a dor e open in beven
,and fiefi r st vois (f angel fiat spake to
b im,as a tr umpe, bad b im fiat be sbulde somefiidir , and be sbulde
sbew e bimfi ingis fiat moten be after bis in be Chirche . De (lore
in heven bat was Opyn b itokeneb be staat Of holi Chirche,for
O staat bat comeb b ifore b ryngib in anobe r staat, as reste of
man in be nygt disposib him to traveile amorewe 2. And so
be first staat of holyChirche disposib it to be tobit ; and SO be
last rest in blis mut nedis come Of Ober bifore ; as prechingebat apostlis prechiden brou3t in martirdom , and sta t of martirs
whanne it was Opyn was an Opin dose in heven . But now synne
Of slowe cowardis hab closid bis dore , for children drede . For
not oonli for bodili poyue , but for worldli goodis and favoure
Of men,men dreden to mayntene treube Of God and telle it
boldli and bus bodili hardynesse hab quenchid hardynesse of
soule . Dis Si3t Of Joon and bis vois weren ordeyned Of be
Trinite . And so Joon dremede not siche dromes as done
drunken men and lecchours, but God pryntid figuris in Joon,
1 Seyntyon. E.1on be morowe. E.
SE R M ONS.
and tau3t hem eft bi angelis lore, and God medlib wordis of
confort bat Joon shulde not faile in bis , sib bis lore bat joonb adde here is needful to bis figunge
‘
Chirche . Speche of be
angel as a trumpe , is greet autorite of his word, bat it mut
n edlingis be so, sib grete God hab ordeyned it. And so bis
angel confortib Joon to come to him , and lerne bis lore .
Anaj aon was anoon in spir it, and saw on be second maner. "b u m “
A man is teld ban in spirit, whan his spirit'
seeb of God , and
his bodilywerkes ceessen and his out-wittis ben closid. j amsaw bow a secte was put in bevene, as it were a trone , and 3
lord sittyng beron, as it were Jesus C rist ; and befiat sate upon
bis secte was Is'
ebe in colour to bes two stones ; j aw} is be first
stone, be whiche stoone is greene of coloure , —and sardyrgys
be secound stone, of red coloure , as he b renned. And bes two
tellen to men bat Cri st oure Lord is ful of confort ; as greene
colour makib men glade , and bryngib confort to ber cien ; be
rede colour techibmen how C rist confortibmennis charite , and
mahib hem bold to be martirs , and shede ber blood for his love.
Andfie rainbow: was about: fie secte, lt'
ebe tofit sz'
3/of a smaragdyn
stone. Dis reynbowe tellib‘to Joon bat be godhede aboute
Crist temperib graciouselybe veniaunce bat men done agens his
Chirche, bat it faile not for hard tourment. And bis confort,
wib charite, mahib pursued men to laste . And in eumpas about:
fi z’
s sa te weren/oure and twa ste lesse setrls”; and bes lesse sectis
weren litil trams , and on ba ss satenfour e and tmenti eldir m m.
Dis bing bitokeneb to Joon , bat in be Chirche above in heven
is a noumbre of greete seintis bat preien God for bis Chirche.
Wb i]: elofir'
s of bes eldit men bitokeneb clennesse bat bei ben
inne, and crownes of gold bat bei have is goostli victori bat be i
have don. And bus, sib C rist is in bobe his chirchis , he habseintis here bynebe, bat doen in sum maner of figure as doen
seintis in hevene. So bes foure and twenti sectis ben foure
and Wenti placis here ; and bes eldit men ben bo bat holden
wiselyGoddis lawe . For rigt as foure tymes sixe maken bis
noumbre , so foure wittis of holywritt, bat is perfit, maken bes
eldit men. But ber cunnyng is here ful binne, as bis is clepid
‘ tdddg E.
’ So in E ; A has cscm.
WYCL IF ’S
a thynne noumbre ; but bei have clennes of lyi, and ber victoryon sum maner. 0/ fi ts trone eomen f orfi 113mm, and voids,
and fiandr zs bobe. Dis troone is Goddis sete bat ordeyned
bes bre bingis to come here . Li3tingis ben myraclis of holylyi, bat lastib
’ here for a while. Voicis ben preching of Goddis
wille , of mede bat his knygtis shulen have. Dundryngis bentellingis of greet peyne, bat men shulen have bat shulen be
dampned. And bes bree comen of God, and bi bobe hischirchis under him ; as mannis vois comeb fro his berte, bi
his brote, and b i his moub.Seven lampis bremgynge bif ore fie trone 6m seven sf irs
'
tis 9’
God, as Joon tellib. Bobe Cristis chirchis have seven lammsbat ben brennyng bifore God. De first seven ben alle bes
seintis bat ben in hevene and done Goddis wille, and helpen
mennis chari te in erbe , and techen hem as lampis brennynge.
De secounde seven ben al bes seintis bat done in erbe bis omoeof laumpis,
—as sholden be bishopis and greet prelatis,—but
ber laumpis ben quenchid now. But God faillib not in nouber
of his chirchis to ordeyne bes two universitees, to hete and to
ligtne comouns, bobe b i charite and witt. And so ber wille and
undirstonding ben fillid b i bes two sevenes.
32112.the w f or: saw also, in eomfias of fits sete
3,as it were a see of glas ,
fiat were lzbe to cr istal. And bis b itokeneb be Chirche here,for it is in tribulacion ,
as men ben ofte in be see. But bei ben
bi craft of God sad to sigt as be glas , and bei b en of clene lyi,as cristal is clene wibouten motis. For be everlastinge orde
naunce of God kepib his Chirche here in erbe , bat it maybepursued wib floodis, but it mai not perishe ne synke. But
pOpis , and obers bat seien bes wordis, shulden so lyve and sue
Crist bat be i ben partis of holyChirche , or ellis bes wordis ben
not to hem.
M the four Aflz’
r saw [ oon f oure beestis in fie myddil and eomfias (y'
fits
seles
and fies beestis weren f ulof eten bofie bybre and bz'
b z'
nde.
Defi rst beest was like to a lioun, and fie secound lzbe to a calf,fiefir z
'
a’
zte badde af ace as a ma nnis,and fiefourfie beest was lybe
to a fleynge egle. As bes foure beestis weren sum tyme M ark
So E ; A has ceete. laste", E .
3 So E ; A has coca .
of be eompas , E.
5So E ; eccle in A .
d the elders.
WY C L I F ’S
be witt and resoun of God he worchib aftis bis power, and
aftir he hab devocioun of bes two bingis, of be Fad ir and be
Sone. And gif al his werkis ben bus ensaumplid , ban he suebwel be Trinite . But manymen failen in resoun , as bes bat
synne agens be Sone ; and manymen in contynue devocioun,as bes bat synne agens be Goost ; for bes ben bo bat God shittibout at domesdayfor defaute of oile.
blessing to bim fiat sittzfi upon fie trone, berynge in wor ldis wsfi
sittzfi in tram , and loutidm bimfiat is brynge bi at bones wrfioma ide. Ffor as ordre is of seintis in blis, so shulde be of seintis
here. For God b iddib Moises worche ‘ byensaumple shewid
in be hill; and as seintis ben in blis bobe wibouten pryde and
strife, so men shulden be in erbe acordinge to treube of God’.
Frasr s Soxm u u m . Tnmrr s
[ S E R M O N X X X I ]
Deus car itas est b .— r Jo. iv.
JOON tellib in bis epistle how men shulden love togidir , for
he bat wantib bis love wantib lyi, as a fend. First Joon takib
bis maxym as a principle of b ileve ;— 1
SE RM ON S.
lovebhimsilfmoost, for be mut nedis be best bing, so he lovebobir men aftir bat bei ben good. And bns aftir charite of God
shulden men shapen ber charite.
And Joon declarib bis sentence bus ; I n fiis fiing apper ide n a b -c or
Goddzs eban'
te sn ns,fiat be sente brs oon born sone in tofie world,and n ade bin u an, fiat we tyoe bi b is sone. Ffor as al bing ismade byhym so be makib bingis perfit. And so no man mai
come‘
to blis bi vertues, but bi his Sone , as no man maybe
savyd but bi suynge of his lyfe ; for it mut nedis be a reule
to ech man bat goib to heven. And, for ech ober man is a
membre bat hongib on Crist, Crist seib bi Jon in his gospel
bat no man stieb in to hevene, but mannis sone bat is in hevene .
Knytte bon bee bi love to Crist, or ellis bou comest never to
heven. Sib be Fadir 3af Crist his Sone for us , to bigge us and
save us, we mnt nedis shewe him sum love bi his giftis bat he
;yveb us ; and bus, to clepen oure werkes oure sone, we shulden
;yve bis sone to him ; for alle oure werkes shulden we do in
name of God, and to his worship. But as bis Lord is more
ban we , so muten his giftes passen oure . And fins i s eban'
te
first as, and sente bi s sane belfie f or oure synnes. We shulen
undirstonde here , bat God mut love kyndely, and each creature
of God hab kyndelyan appetite to savynge of himsilf, and to
helpyng of obir biagis. And so be synne of a fend, bat is notGoddis creature, deformib him and contrarieb him fro be first
ordenaunce of God. And bus bis is a fendis maner, bat Anticrist quenchib love, and for his owne hi3nes hab envie batobir ben good.
And bus seib Joon for mannis love, to telle how it shal be .
M onet Jere, he seib, 357 God bafi loved as, we sbulden love as
togidere. For no creature of God mai faile algatis of bis love,and bus we shulden be perfit in love, as oure fadir of heven
is perfit. For gif a man love his owne good, and wib bat harm
his brobir, bis love is not perfit love, but hate agens charite.
Loke bat ech love of bisilf turne to profit of bi neigbore, forso doib love of be Trinite. And to bis entent seib Poul, batcharite sehib not his owne bing ; for charite loveb comynyngand profitynge, for so doib God. And bus, 3ifmen have elene
WY C L I F ’S
love, bei don noon harme streitli to bing, but good after albes
power, obir good profitable or plesing. And bus men in charite
don good to bobe his chirchis and obir bingia. For charite
doib good, and noon harme but bi occasioun of more good.
And bus werkes of bes pOpis shewen bat bei ben fendis children.
For 0 pope harmeb snober for to gete him propre good, as
manybousend markes of rewmes ben dispendid for Urbanu
cause , and many bousand men slayne ; but who shulde seie
bat bis were love ? But moost harme here is disseite of mennis
soulis in feib hope and charite , bat ben falsly feyned here.
And whoever trowib to bis power bat is bus feyned of be pope,he is harmed in his soule more ban is bodili harme .
And bus bes freris and ober ordris, bat seien bat bei gendrencharite, and maken men to large ber almes, feynen falslyaftir
ber fadir. And bus, whan bei maken freris, bei failen in charite
of God, for bei failen of Goddis reule in multipliynge of felowes
bus, as be fend bat temptib men coveitib to have felowship
in peyne ; and a lecchour seib to a womman bat he loveb his,and wole brynge forb moo creaturis of God, to profite to holyChirche ; and so a beef, bat getib him felowes to robb e treve
men of her goodis . Al siche failen in charite and ben fulof
envie . For faile in charite of oon, and faile in charite of alle ;
for charite is an hevenlyvirtue , and doib not good to 0 man,
but gif it do to alle men ; and doib never harm stre igtli. And
ri3t as man bat loveb ,his belydoib in bat harme to it, so a frere,
bat loveb a child to make him frere , harm ib him. And a man
bat loveb a womman to synne w ib hir doib hir harme as fend
bat temptib man ,to have him ever his felowe in helle
, do ib him
harm a3cns charite, for him failib ri3t purpos. For cha'
rite doibnevere harm ri3tli, but ever good ; for it mut ned is come of
God , bi be lawe bat he hab govun ,and banne it errib not in
doyng good , ne in menes to do bis good. As, 3if God baddeordeyned bes foure sectis for to profite, banne in takinge oon
of bes shulde not man do harme to be Chirche ; and gif God
ordeynede none of bes, banne in maynteynyng of onyof hem
he doib harm to C ristis Chirche, and banne he failib in chari te,
and loveb neiber God ne man.
And to bis entent spekib Joon, bat man shulde kyndeli love
WYCL IF S
clerelyfor bis tyme, nebeles bei have no dreds bat ne bis shal
sue in hem,for ellis bei weren out of hOpe , and so out of
charite. And of bis drede spekib Joon, and seib, Dr ede is not
in ebar ite, but M t ebar ite sends} out siche dr ede,for drede bafia greetpeyne and so be fiat dr edtfi bus, is not per/it in eban
'
te.
For as moost peyne of man is of beryng of his synne , so moost
servyle drede is of punishing berof. And bis drede mut be
sweybi charite bat is perfit. Love-drede is in men wibouten
siche servile drede, and bis holydrede dwellib ever more in
And bus we sbulden love God,f or be bifor e bafi loved us . And
any seie fiat be lovefi God, and batzfi b is brofiir , be is a lief .
And bus manymen seien bat bei ben in charite , and git bei
gabben upon hemsilf, as Joon seib here sharply. And bus men
mai punishe obir byentent to do hem good, but not bygele
of veniaunce, ne wibouten autorite of God. And bus benkenmanymen, bat bis was a fendis dede for to slee so manymen
for a synful and a roten oflice , bat be pope chalengib so folili ;for bei bobe shulden be fayn to wante siche a sinful omoe.For befiat lovefi not bis brofiir wbom be seefi bere at i3e, bow maybe love God wbam be seefi not fins ? And so many lesingis be
maad on be charites s of men ; as manyseyn bei punishen men
for love of amendement ; but bei holden not be forme of
punishing as Crist held. Preching and pacience shulden be
meenes to scomfite synnes. And fi zs mandement w e bar e cyGod, fiat wbo fiat lovefi God, love be bis brofiir . And bus, ;ii
we haten oure b robir, we haton God in oure brobir. Studie
we Poul and Joon,to knowe perfit charite.
SE R M ONS.
ln sacunnn Sonnnu AFTIR a nrr t .
[ S E R M O N X X X I I . ]
Nalile mirar i si odit vos mundus —1 JOHN iii.
Joon tellib in bis epistle how men shulden lyve bat suen
C rist, and algatis how bei shulden kepe b isili charite. Der bentwo lyves here ; oon of verre Cristene men, anober is of worldlymen,
whiche Joon clepib here be world. De first sect holdibC ristis lawe wibouten contrariyng b i ober lawe, and in bis benmanydegrees, as preestis, lordis, and laborers. Worldlymen
b en siche men bat be world hab overcomen, and bobe in lawesand in customes bei ben reulid bi be world ; as bes two sectis
b en myche medlid wib fals feynyng ofypocritis. For men batb en not Cristen men ben medlid now wib Cristene men, and beihave lerned of ber lawes, of ber werkes, and of ber customes,
and be fend hab taugt hem for to benken bat bes ben beter banlif after Cristis lawe , to make algatis hevene mennis eende.
Joon spekib to be first sect, and biddib hem ; Wale 3e not
woundre ;yfie world bate 3011, as Crist biddib ofte tymes. And
Cri st, to conferme men, makibbis resoun to his disciplis. 3if beworld hate 3ou, wite 3c bat it hatib me gour priour ; and it is
ynow to disciple bat he be as his maistir. And now, whan bes
newe ordris gyven hem bus to be worlde, bei haten men speciali
bat speken Goddis lawe agens hem. And woundre 3c not
herof, for bus hatiden scribis and Fariseis Crist. And Joonconfessib be first sect, and seib, We w iten sofilifiat we ben tr ans
latid/ ro defi to lyf ,f or we loven menfiat ben brefieren. Des twosectis ben dyvers algatis in bes two biagis. De first sect hab beHolyGoost bat techib it, and makib it lyve be secounde sect is
goostli deed, for it wantib quykenyng of bis spirit. De toberdivetsite is bis ; bat men of be first sect kepen hem in chari te,
be tobir sect hatib bis . And herfore seib Joon bus,We witen bat
So G and I ; A has mundis.
WY C L I F ’S
we ben translatid fro deb to lyf, for we loven briberen. Ech:
man undir Crist, bobe Cristene men and hebene, lyveden sum
tyme worldly lyf til Crist badde goostli baptisid hem. And
herfore seib Joon sobli here, We witen bat we ben translated.
And bis translacioun is beter ban worldly translacioun of be
pope, for it mai falle ofte tymes bat men bat he translatib bus
ben more deep in goostli deeb ban bei weren bifore bis. For
spiritis of men bat ben dampned han more peyne b i be synne
bat bei bygunnen to grounde here, ban bei hadden b ifore bis
synne. As, gif a dampned man was riche, and castide togidir
myche good, and ordeynede whan he diede to gete him worldli
glorie bi bis, bat spirit is more punishid aftir bat bis error
growib. And bus seib Bernard of sum heretikes, bat men
knowen not now ber peyne, for bei witen not how manymen
ben pervertid bi ber lore . And hereon shulden bes saetia benke,and stonde in lore of Jesus Crist, for ber newe lore pervertibmany, and makib hem more punishid in helle . For whanne
9. Spirit comeb to helle, bat synnede b i errour bat bei tau3ten,who dredib not bat ne bei han peyne bi newe comynge of siche
felowis ? And bis moveb manymen to holden be bound is of
C ristis lore,sib bis lore is ynow; and mai not erre , but obir
But C rist forbedib not, but b iddib his disciplis in figure , bat bei
gidere up be relif bat is lefte of C ristis mete .
And to bis entent seib Joon,Hefiat lovefi not dzoellzfi in defi.
And as it is seid in be nexte a Sermon,of bis love ben many
gabbingis. For ypocritis seien bat be i loven, and done bus for
charite , but bei failen in ber reule , and erren foule fro C ristis
lawe. Dei ben bes bat Ysay discryveb, bat bei seien good is
yvel. And bus seib Joon aftir here , fiat ecb manfiat ba trfi bis
brofiir is a man -steer . And here shulden bes sectis drede , bat
han founden hem newe lawes, and leeven to profite and to teche
after be lawe bat C rist hab ;ovun . Certis bis is a grete hate,
bobe of be Chirche and of hemsilf ; and for perilof hardyng in
synne , be i shulden dissolve bes sectis b rou3t in . And ech of
hem mi3te at be leste save himsilf b i Goddis lawe, and leve al
bes newe sectis , and flee to be sect of C rist, and axe hem not
That is. as we should say, in the last.
WI’C L I F’S
bi coloure of almes ofypocritis. But Joon seib here bree wordisbat shulden be chargid of Cristene men. He spekib not here
to alle men, but to riche men of be worlde bat God hab lente
siche goodis, bat bei shulden helpe wiseli her briberen bat have‘f nede of hem. For hier almes shulde be govun of preestis and
of perfit men. And bus seide Petir to be begger, Gold and
silver is not to me , but bat bat Y have bat Y geve bee . Dus menshulden seie to stronge beggers, Y have noon sich goodis to
;eve bee, but Y have lore bi Goddis lawe bat bou shuldist not
hegge bus, and bat Y wole telle to bee. Take bou Goddis
grace gif bou wilt.
mm“ De secunde word bat Joon seib here is, bat a man se bi s bro"
fiag amfiir . And it semeb to sum men bat bes men of bes foure sectis
m?! be? ben not breberen to Cristene men, but of ober strange sectis ;
and bus bes freris bat beggen bus ben not oure breberen, but
Phariseis. And Joon techib in his secounde epistle , to grete‘
hem not, ne dele wib hem, sib bei bringen not bat lore bat Crist
gaf to his disciplis. For as charite is not but gif it be clere and
general, so love of Crist is not, but gif it be cleer, unmedlid wiberrours. But sib siche ben oure briberen in kynde , men mai bi
love seie bus to hem ; Go bou and b icome mybrobir, and teche
bat bou hast nede to bes, and ban Y wole w ib charite gyve bee
siche bing as bee nedib.
De bridde word bat Joon spekib here is,fiat a man suf r e nede,
as ben bungri men and birsti, nakid men and herborwles . But
men perceyven not bes bingis of freris and of stronge beggers.
And so bes wordis of Joon steren not wise men to maynteyne
bus bes beggers agen be lawe bat C rist hab ;ovun, for be i hes
not pacient, ne have nede to bes goodis, but bei ben harmed bi
hem, and bicomen Goddis traitours herb i. And bus bobe bebegger and be gyver ben ful unkynde agens Crist, for be i sus
iteynen blasfeme lieris agens God and his lawe . And bus seibJoon aftirward, 3cfiat ben my litil eb ildr en,
love we notf alslybi
word or tunge, but love we bi werk and tr eufie. And wolde God
bat ypocritis undirstonden wel bis word of Joon for banne berbegging were not bus fals bifore C rist bat is treube . For C rist
So in I ; greete, G ; A has gete.
WYCL lF.
SE R M ON S.
loveb algatis treube and good werkis, and hatib fals wordis ; forhe is Goddis word and treube, and bus bes wordis reversen
p: barons Sonm i ar rrn a nrr x.
[ S E R M O N X X X H L ]
Humzliamim'
subpotenti manre dei . 1 PM v.
D18 epistle of Petre techib men how bei shulen walke here
to heven. And first hem ned ib to be meke, for bat is groundof obir vertues , and proud men bat reisen ber heed muten
algatis spurne agens God. And berfore bigynneb Petre bus,and b iddib,fiat alle men sbulen be mebid andir fie my”! bond (y
'
1. Submiss ion
God. And bis bidding is resonable , for gif a child were ful suget
to a strong maistir and witti, and his gerde were longe and
sharpe , reisid above bis childis heed , and his maistir mygte not
be lettid to smyte bis child whanevere he trespassid, a witti childwolde drede bis maistir, to trespas bus undir siche an hond.
But bus it is of alle men undir be large bond ofGod. Men ben
here but gouge children , and God shulde be maistir of hem alle ;
and Goddis bond is long and stronge, for it stretchib over al bis
worlde, and he mut nedis punishe men whanever bei trespassen
agen him. And herfore seib be prophete of God, bat he hab a u x. 4. s
wakyng gerde, and his bond is git streigt, to punishe children bat
sitten undir him. And bis is a tokene of love , bat bis maistir
smytib bes children whan bei trespassen agens him. And gif bei
ben lastynge tryauntis, and he leveb to chastise hem , it is a
token bat he abidib to be ende to bete hem sore. What man
bat hab bis bileve shulde not be meke undir bis bond ? And no
drede, bi bis mekenes , wolde God take bis mannis bond and hie
him at be daye of dome unto be blisse bat ayshal laste. And
bus Petre b iddibmen be meke,fiat God byge bem in fieW of fie
laste visigmge, whan he shal rekene wib ai his servauntis. For
God bat mai not lye seib ; He bat hieb him shal be lowed, and
he bat lowib him shal be hyed, onbet to hevene or to helle ; for
be peys of Goddis rigt mut nedis weyafter mennys werkes.
su itor s . VOL . 11 . v
dw elGod ;
WY C L I F ’S
And bus Goddis clerkis sbulden here easle alfier be‘
gm inh
Wh i
man shulde not take tente to siche a mfi stin fo r lon and
drede ? And bus men ben to myche foolis, bat loken fro God
to worldli bingis, for bei, as men out of bflm seim bat God
slepib or seb hem not. And bus bei shulden wel gidere al bel
bisynes unto him, sib he sittib and seeb ber werkes bobe of bodi
and of soule , and God chargib al ber maners, and be lest entenl
of hem. Who shulde not drede to synne in presenoe of a’
ch a
Lord ? sibmen shamen comounlyto trespace in presence of an
And, for be fend tillib‘ men bi manywilis fro sifi e of God
berfore seib Petre aftis, Be ;e sabre, and wab y; /or w ad
versaryfie devel tom ssrfi abante as a roomge liaan , to sabe wbal
man be sbal swolowv. And no drede sicbe men bat ben not in
kepyng of God, and waken not in vertues to him, but lyve in
lustis to bis world , bes ben bo men bat be fend swolowib to him
For his bodi is his children, and his defiyng is his enduryngAnd berfore biddib Petre here,first men sbulden agen
- stonde fin
helpe . And bis shulden holymen w ite, fiatfie samepassionn , of
be fend, bi which he temptibworldli men, is maad to bob' men til
God. For be fend temptide Crist, and assaiede where be my)!
overcome him. And bus be fend benkib him sure of sinfulmen
bat he habgildrid’, and temptib sharplyholymen,
to lette hem
f erme, and mabe sadde. To bim begloore and eomandinge rhtofic
I t is knowun to trewe men bat bei mai not overcome be fend
but gif God gyve hem grace, bat is first fiowyng and litil; and
afiir bis graoe is confermed , for God holdib it in his place ; and
sib bis grace wexib sadde , bat it maynot falle swey. And bi:
ordre of be holyTrinite mai men so in bodelybingis. Elembe be holyTrinite , bat bus bigynneb bi his gm q and con
WY C L I F'S
lord for litil rewardib men bi more mede. And bus cletkes
seien comounly, bat a man disserveb on two mane ris, com ahli
and even-worbily. On be first maner a man dissm eb blis ; for
it is covenable to God, worbi and just bobe. bat he of his gmet
grace rewarde largely his pore servaunt. But man disserve)not blisse of God bi even
mut nedis, of his lordship and his graoe, rewarde more men.
De glorie of heven bat is to corne is git hidde , and shal be
shewid aftir to men in blisse ; and bis glorie is so myche, bu
men shulden have wille to tmveile herfore. And bi bis skile
weren martiris moved to sufire joyfulli al ber peyne ; for no
man grutchib na failib here, but for defaute of his b ileve. And
sib man is Goddis creature, bobe bodili and goostli, man is
clepid b i himsilf erea ture, bifore obira, and specialli bis man bat
is lastinge in hope of blisse. And berfore Poul clepib bis man,abiding of a creature ; for bis man abidrfi sadli sbenvymg of
blisse ey'
Goddis ebildren. For Joon seib. bat we ben now
Goddis children algif it be hid, but we witen wel, at domesday.
whan Crist shal apere in his glorie, bat we shulen be like to
him ; but bis is not git shewid to us. And be ground of al bis
joie is, bat we ben Goddis creaturis , and he hab ordeyned of his
graoe us to be GOddis sones.
Anobir resoun bat Poul teIlib is groundid in bis rote, bat fro
tyme bat man hadde synned man was suget to vam‘
te. For be
was nedid to bere vanite of his liif, bobe in peynes of his bodi
and in passiouns of his soule , and bi bis he mut nedis sufl'
re
to anfl'
re wilfulli for blis, sib ellis he mut nedis anfire more
peynefulli for lasse reward ? Blessid be bat Lord bah n tgebid
sufl'
re wilfulli for rigt. Hope and solace in bis peyne ia bat men
trowen to oome to blisse and ful beritage of Goddis sones, for
litil peyne bat bei sufi'
ren here. And herfore seib Poul bus
aftirward ; fiatfiis ereatnre sbal be debrvm df rom servage g/ eor s
in blisse . And cer tis we witen, fiat eeb man fiat is creature,
ordeyned to blis , weslifi and traveilsfi figny'
ulli tilfiat be fiar t
f rom fiir world ; for bus dide Crist oure alber Lord , and so
SE R M ON S.
muten alle his children do. And men bat have ber blisse beremuten nedis in deb have more peyne ; and so be weybat Crist
hab ordeyned is bobe ligter and be best.And not al oonli obir children, bat ben ferber fro knowyng of
God, but P oul bims ilj , and ofiir apostlis, fiat badden fie first
f r rg'tis of fie spirit, weilen bere w rfiinne bemsilj ; desirynge titil ofGaddis sones. And so,fiei abiden in bope biggyng agen of fier bodi,bi j ester Crist fiat is oure Lord. Wel we witen bat man was
ma d in state bat he my3t lyve evere inne,and wibouten deb
and obit mysheves be translated into be blisse of hevene ; but
b i synne he was nedid to sufi'
re peyne and bodili deb. But
Crist hab brougt him agen to state bat he shulde first have badde.
And bus bes resouns of be apostle moveu to sufi'
re gladli for
C rist. And as God rewardib man over bat he deserveb, so be
state bat men have now in hevene is beter ban was state of
innocens ; and bis sentence shulde move men to be martiris for
love of Crist.
PE n rbr. SONDAI [ar r rn TRINITE].
[ S E R M O N X X X V . ]
Omnes unanimes in oratione estote.—r PET. iii. [8 ]
PM tellib in bis epistle how men shal dispose hem to take
giftis of be HolyGoost, and helpe of God in bis lyf; and bis
shulde be bi’oonhede in undirstonding and wille, in which men
shulden acorde to God, and ban ben bei wel disposid. And
herfore biddib Petre bus, fiat 3e sbulen be at of 00 w ille in goure
preier . And bis wille shulde be reulid bi resoun, and so na dir
stonding and wille shulden bobe serve God. And bus, as Poultechib, bere shulde be 00 b ileve and o charite among almen ;
and banne my3ten bei preie strongliere. But now men varien
in b ileve, as we seen in be sacrid oost, and men have made hem
a bileve of be pOpis and obir statis ; and oon seib oon, and
’ So in G and I ; A rends bis.
So in G and l ; A hns in undirstonding.
WY C L I F ’S
anober anober and bus men varien in bileve . Men varien also
in charite, for oon loveb bat his folk overcome, snober bat hisfolk bat fi3tib wib hem discomfit hem and slee hem. And bis
discord in charite , and suyng discord in praier, mut nedis be
reproved of Crist, bat loveb oonheed in bes bingis. And to
distrie bis beresie, b iddib Petre us alle be of o wille , for ellis
oure praier mut be unherd , but gif we have goddis of M anichea,
0 good god and an yvel god, to heere bes contrarious praieris.
And Petre biddib, aftir bis word , to kepe ci3te vertues to
blisse. First, we sbulden be sufi'
ryng togidere ech have some
of Oberis yvel, and sufi'
re injurie of snober, suppose bat be
wirche agens him. And bus Cristene men sbulden be looer iso/brefierbeed not of breberheed of freris, ne of b reberheed of
gildis, but of breberhed in Crist and of holy Chirche oure
modir. For bes men bat maken bes sectis trave ilen agens
Cristis breberheed ; for Cri st travei manyweies for oonheed
of bis breberheed, and bes sectis traveilen fast to diversen bisb reberheed ; and so bei don agens Petre, bat b iddib to love 00
breberheed. And bus men shulden be mercif ul, sib ech shulde
be brobir to obir, Of O fadir, and Of O modir. But now bei ben
dyvers in kyndis ; sum ben children of Sathan , and sum chil
dren of Belial, and sum ben children of God . But how shulden
bes comoun togidere ? sibe divisioun of breberen lettib love inC ristendome . And banne men shulden be temp
'
or al r and alle
suen mauers of Crist, sib C rist shulde be oure alber fadir, whomwe shulden nedis sue . But now bes sectis varien bobe in maners
and in wille, and so hem wantib bis temperour bat Petre techibhere Cristen men. And bus alle men sbulden be meke
, sib oure
fadir and modir ben meke 3, and God oure fadir hab a gerde to
beete ‘ us, but gif we kepen mekenes. And bus we sbulden not
gelde yvel j br yvel, for bus done be fendis children ; and we
sbulden not gelde5war iynge f or warg'
nge, for bus doib kyn redeof Belial; but w e sbulden blisse alle men
, for bus usen Goddis
children,for in fills ben we clepid fiat we ban Goddis blessing b:
comunen, G ; comune , l. temporali , G .
3 So in G a nd l ;A includes the clause in the quotation. bete, G , I .
5gyve, G.
werying, I .
Whnt lt h to
of Chrlst.
WY C L I F’S
no weydo hem harme. And berfore Petre biddib Cristen men,Be not tnrblid bi ber manas, for be fend moveb bes debletis to
fere Cristene men 1 fro treube But Petir b iddib aftir but
Cristen men shulden,stable j esus Cr ist in fier ber ti s. And
blessid be bis reule and bis ordir bat alle Cristen men shulden
holde.
be su r e Sonnar Prsa ar‘
rrn Trum r n.
[ S E R M O N X X X V L ]
Quicunque baptisati sumus.—Ron. vi.
Pour. tellib in bis epistle how we shulden lyve bi lore of
Crist, for Crist taugte til his deb how men shulden holde his
ordir. And Poul tellib here sutilli to what w itt we shulden
take bis. He bygynneb and seib bus ; Wbicb ever of us be
bnfitisid in Cr i stj esns , we ben baptisid in bis defi. Bodilyhaptisinge is a figure, how menn is soulis shulde be baptisid fro
synne , for witt of Crist wole not sufi'
re to kepe bis figure
but for greet w itt. Bodili waishing of a child is not be ende
Of baptisyng, but baptising is a tokene of waisching of be soule
fro synne , bobe original and actual, b i vertu taken of C ristis
deb. And bus, we ben bir ied w zfi b im bi bafitvm in to a maner
of defi . And so C ristis resurecioun was figure to us, how we
shulden lyve. And herfore seib Poulbus aftis bat, as C r i st wasr isen f ro defi bi glorye of fie f ad ir of hevene, and so sbulden we
lyve b i bis figure in na mes of goostli by’
. And so bis watir
bat we ben putte inne is token Of Cristis tribulacioun, fro his
bygynnyng to his deb, and techib how we shulden lyve he re SO.
De baptising of us in bis water b itokeneb bobe b iriynge of
C rist, and how we ben b iried w ib him fro synne bat rengnebin bis world. Oure takyng up of bis water bitokeneb be rysyngOf C rist fro deeb, and how we shulden rise goostli in cle nnesse
of newe lyf. So, rigt as synne is rote of deb, so shulde we
kepe us fro synne after.
So in G : Cr i stene. A . This sentence i s om itted in I .
SE R M ONS.
For we ben made plantid to fie libnesse of Cr istis defi,fian
sbulde we be also like to Cr istis r iyng fro deb. De first book of
Goddis lawe tellib how erbe is cursid in mannis werk, for erbe
bat man berib in his bodi crokide to synne till ryme of Crist.
And, for Cristis bodi mygt not synne, berfore oure erbe was
b lessid in Crist. And gif we ben plantid in Cristis bodi, ban
w e shulen have be fruyt bat sueb. And bus we have in a maner
an old man and a newe man ; oure olde man is be fieishlyman,
wib synne and lustis bat suen him ; be newe man is a spirit,
purgid bi love and lyf taken of Crist. And bus seib Poul,fia t oure olde man i s done on cros on a maner w rfi Cr ist, to distrye
fie bodi of synne, fiat we serve not af tir to synne. And bus be
bodi of synne of man is fieishlynes of mannis freelte, and bis
bodi shulde be distri ed, and holypurpos of spirit quykened.
And bus seib Poul, fiat be fiat is deed to synne is j ustified f rosynne. Dat man is dede to synne, bat is delyverid fro bat
synne ; and generali bat man is deed to a bing, bat is not
quykened to bat bing. And bus it is a greet grace bat a man
b e deed to synne, for banne he mut be quykened to vertue batis contrarye to synne, and banne he mut be justified and de
lyverid fro synne . And bus seib Poul bat,3g we ben deede w zfiCr ist, we bileven fiat we sbulen lyve togidere w zfi bim. For gif
bis olde lyf be dede, and oure lyf of synne be distri ed, lyi of
clennes mut nedis dwelle ; and so men shulde be in blis wibC rist. And we shulden wite bi bileve, fiat Cr ist rysyng agen
f r o dede men, sbal never more af tir die in bodi, and defi sbal not
ey'
ter be lord o/ b im. And bus men sholden die fro synne ; and
bus, as Crist lyved to God, and was evermore deed to synne,
so we shulden, fro bat we ben risen agen to lyi of Crist fro
oure olde lyf, and we shalden ever ben deed to synne and lyve
to God, in liif of vertues. And fins gesse 3c 30a deed to synne,and lyrynge to God bi meene of j esus Cr ist oure L ord. Dat manis deed to synne , bat wantib lyf for to synne as he is deed to
rigtwisnesse bat wantib wille to kepe it. As bat man lyvebto synne, bat hab strengbe and wille to synne, so bat man lyvebto Crist, bat wole kepe his stren3be to Crist.
in , I .
WY C L I F’S
pa ssvmsbs 80mm PISTLE AFTIR Tam ra .
[ S E R M O N X X X V U J
Humanum dicoprop/er infirmitatem.—Rou . vi. [ 1
Pour. tellib in bis epistle here how men shulden flee fleidli
synnes, and seib, be sfiebzfi manni s lorefor sibenes gt“
bes fleisb ;as medecine shal be shapen aftir bat a syke man is disposid,
as it is not profitable to preche unto rude men subtilite of be
Trinite , or obir bat bei cunnen not conseyve. An d herfore
b iddib Crist in Matheu, bat his disciplis gyve no t holy biagisto houndis, ne scatere margarites amongis hogges . Des menin a maner ben houndis, bat ben bus bardid in synne bat after
be tyme bat bei have spued bei turnen agen and eeten be
Spuynge . Sich men mai taric l seintis, but booli loore dobhem no good ; and bus special lore of God, and sad as ben
preciouse stoones, is not savorid of swynyshe men , for fleishlylustis bat bei have .
And bus b iddib Poul goostli, fiat as fiei bave govun fier lymesto serve to unclennes in w icbidnes
,f or to ma intgyne w icbnesse,so
fiei sbulden now gyvefier lymes to serve to r igtw isnes unto b olynes,
bat is, sadnesse of holylyf. For wbanne 3c wer en ser vauntis
of synne, ; e w eren f r ee to r igtw isnesse. He is free to a bingbat is not oblishid to bat bing ; as sinful men ben free to ri3t.and just men ben servauntis to it ; as aybe more bat a man
doib rigt, aybe more he is holden berto ,for God oblishib a man
more , be beter bat he serveb to God . And herfore ax ib Poulaftir
,wbat f ray/e be Romayns bodden in fio fi ingzs in w b icbe
fiei sbamen now,sib bat synne made hem strange fro rigtw isnes,
and it fro hem ; for God is holden more to man aybe beter
bat he serveb him . And bus seib Poul bat, fie ende of synnes
is be worste defi of alle obit . And sib a bing shulde be preisid
or diSpreisid b i his ende, bes synnes shulden algatis be fled bat
tarien,I .
WY C L I F ’S
kyndis. First and moost to God of . heven, bat is a spiri
as Joon tellib and of bis dette and of bis spiri t spekib Porn
in bes wordis. And so, sib bis spirit is beter ban man,m
shulde love bis Spirit more ban eiber of his two kyndis, to liv
as his spirit wole. And so a man shulde bow his spirit !
obeishe to be spiri t of God, and do what God wole but he (I
and ban he geldib be first dette. Aftirward, man is in (let!
to his owen spirit to do it good ; and gif he do harm to b'
spirit, he renneb in dette to himsilf. So a man bat reulibh
lyf afrit be lawe bat God hab govun him, paieb his dette , ho]to God and to his owen spirit, as God wole. De bridde tyrnman shulde be dettour to his fieishe, bat is himsilf. And be
seib Poul, bat nevere man halide his owne fieish. If he (ii
for love of Crist, he trowib to profite to his fieishe ; and ; if b
fede his fleish to myche , he errib and weneb to do it good
but git he failib not fro comoun love, bi whiche he loveb kynd
his fieishe. But man abulde love be secounde Spirit more be
he loveb his fieishe, for he shulde not love his fleishe but 1
serve beter his soule. And bus man bat passib bis love but
in a maner his fleishe .
And herfore se ib Poul here,fiat we ben not dettid tofiefi eisb
fiat we lyve (Wer fiefieisbe. For banne we maden be serval
maistir’, and agens be lawe of God we loveden more bat it
loveb lasse . And whoever bus reversib God, and chaungib i
love be ordre of kynde , God mut nedis reverse him, and re sou
turneb his love to hate. And to bis w itt seib Poul afrit bagif 3e liven after gour fieisbe 3c sbulen die
,anentis goure soule
for goostli deb bat fallib to man is wanting of grace to com
to heven. And herfore seib Poul aftis, bat gif 3c sleen bi ;ou
spir itfie sinful dedis of gour fieisbe, fianne ;e sbulen goostli lyve.And bus, for mannis wandring is unstable here , Poul telli
of two wyndis bi whiche man is moved here. And bes wynd
mut nedes lede a man to contrarie endis. Sum men ben le
bi Gaddis spir it, and bis comeb fro above , and bus ben Gadd
sones led, even to be blisse Of heven. De secounde spirit
fleishli, and so it mut be erbeli, and come binebe fro be fend
l and ,for , G , I . SO in G ; A and I have Ober . be maistir . l.
SE R M ON S.
and bis ledib be fendis sones even to be poyue of helle, and bis
wynd shulden men flee. Loke b i what lore men lyven and
berbi maist bou knowe bes wyndis. And bis moveb manymen, how be wynd of Goddis lawe shulde be cleer, fi
'
or
turblenes l in bis wynde mut nedis turble menais lif. And
bis wynd is spirit of service, and mahib man drede as servaunt.
An d herfore seib Poul aftir, fiat 3e [rave not take fie spir it ofservice agen in drede, but 3e have take fie spir it «y
‘
grace, to take
to Gaddis ebildrm . I t is knowun to trewe men, bat bifore
bat men weren Cristen, bei serviden in drede of soule to be fend
and manysynnes ; but fro bat bei weren Cristen men, and suen
in lyf be scole of Crist, bei ben taken to Goddis sones, and in
b im cr ien,f adir ,f adir . Aadfie spir it «y'
God banne ber rfi w itnesto manni s spir it,fiat he is Gaddi i
‘
sane. And bis is a faire title ;for gif we bus ben Goddis sones, we 60 : eires of God,f or we
be» eires cy'
God, and togidere eir is of Cr ist.
It is knowun of bileve bat Cri st is kyndelyGoddis sone, andTheW
sib Crist is man wib bis, Cri st is also mannis brobir. And bi
medeful sufl'
ryng of Crist man hab title to come to blis. For
nobing lettib bat ne be heritage is comen to manybreberen,but for takyng berof from o brobir to anobir, and make be first
eire pore . But bis is not in be blis of hevene, for Crist habfulli be heritage, and bi him alle his breberen, and noon of hem
bab lesse herfore, but oon helpib anobir in joie. And bus
alle Goddis sones ben ciris of God in sum maner, Crist as
kyndelyGoddis sone, and his b reberen as sones of grace.
ON mun Soum r APTIR Tarta n .
[ S E R M O N x x x rx . ]
Non simus em pireentes maloram.- r Con. x.
Porn. tellib in bis epistle how men shulden flee fyve synnes,
as it was taugt in be olde lawe, bi fyve figuris bat God made.
a. Idolatry
forn ication
WYC L IF’S
Poul biddib at be first bat Cristen men coveite notyvelfiilg.
bi yvel desires, for bis is rote of obir synnes . For bobe Ad:and Eve synneden bi bis coveitise , for b i ber un skilful desi
bei coveitiden to etc of be appil, and wenden bat it badde l
good for hem ; but bei erriden in bis coveitise . Poul bidtaftirward bat a man shal not be made a worshiper of 5goddis b i siche wickide coveitise, as sum men in be olde h i
made a calf ber god.“
And bus seib Poul aftir, bat sum m
of be olde lawe synneden fouli in bis synne, and bus in maober synnes. Depaple sate to etc and drynke, and fi ei r i sento pleye for wantonesse in siche wille, bat is misturned l
Goddis wille, bringib in obir synnes, and mahib man out
b ileve . And bus al bes newe ordris coveiten -b i wrong desi
strange patrouns, or cbir bingis bat b ringen hem in wror
b ileve . And bus it semeb bat manymen of bes sectis b
heretikes, for bei worshipen falslybingis agens Goddis will
as Poul clepib averous men, bat loven to myche worldlygoodservytours of mawmetis, and bis is open beresie. And bus m
trewe men renne bi manysynnes bat now ben usid.
pe bridde tyme b iddib Poul, fiat men sbulden not do fi n
eaeioun,neiber bodili ne goostli, for God mut venge for b
bobe . And bus in be olde lawe God vengide fom icacion, at
killia’
e f oure and tw enti fioasand in a day, as Poul tellib. B
Poul leveb a bousand of bes, obcr for bis bousand weren save
or for ober cause bat we knowen not. But aystondib be treu]of Goddis lawe in be forme bat Poul tellib it ; for who so kill
foure men ,he mut nedis kille bree . pe fourbe tyme hidd
Poul, fiat we tempte not C r ist, as sum of bem temptiden him, at.
fieipen sb ia'
en bi eddr is . And bes men tempten C rist bat loke
as beestis to his cros , and wrappen hem silf in lustful liif, an
suen him not in his peyne . And bus al bes foure sectis , be
forsaken Cristis rule and maken hem a newe rule, to loke whc
bat rule were better, tempten Crist ful falsly, and bus bei perishe
b i be olde eddir. And bis tempting semeb more gre vous ba
was be tobir temptyng in figure . For be children of I sra!
grutchiden for hem wantide water, but bes newe ordris, no!
aftir more kyndencs of C rist, hadden plente of wisdom be
C rist gaf hem for to drynke , but bei grutchiden a3ens bis w ate1
WYC L IF’S
berfore Poul tellib what tempting man shulde fiee in al veies
Sum is temptingp fmamand sum is tempting of be fend. He
enemy, and ober he a;en-s tondib bis tempfing, or ellis be rflsoone of his synne . And bus was Crist taken in eemptyng,for he hadde it bobe in bocb and in soule ; and ban bis temptiqtoke him as a suget to bis tempting. But Poul bidfi ober
g en-m nde ig or enis soone arise fro falling. De fend is tempv
mg is bannq whan it is so bu did mmam bat it leveb himnever til bat he be b roufi to helle . And so ecb man bat is bm
tempfid is a fend as ben bei bat he goib m. And man shulde
trow b i bilevew bat non mai have bis fendis temm but yif
his synne orbis foli bryng him into bis M pting. And her-fore
so who so fallib in to be fendis tempnnge , his owne foli mut be
in cause.
Ox w ebs Soxmu [u m Tam ra ].
S E R M O N X L ]
Seitir guom'
am mmgenie: esse/rin—r Con. xxx. [3
Pom. moveb in bis epistle, for former kyndenes of Crist, to
be kynde to him agen. For clerkis seien, and soib it is, but
bobe God and kynde haten bat a man dwelle unkynde afler
greet kyndenesse bat he hab taken. For sob it is bat al synne
turneb to unkyndenesse to God. And bus Poul bryngib to bes
menois mynde bow myche kyndenesse Crist hab done hem .
3e witen, he se ib, wban ;e weren Infiene, ;e weren led /o dom be
m umeh‘
s ; goyng as beestis from oon to anobir, as ; if ;e hadden
no soule of rnan. And sib mannis God shulde be a bing bat
were be fairest and be best, in which abulde lye be helbe of
men, and make mennis soule like to him, be foulist bing but"ou r .
3E R n oN s .
fallib to man, and moost perelous to his soule, is to have a fals
god , as men ban bat worshipen mawmetis. For bei maken ber
soule foule , to greet peril of ber soule ; and bus it is a foule
bing to be led as a bere to a stake , byuntreube of a fend , to
love ougt as it were God, be which bing is not God ; for al
siche ben fals goddis.
And bus seib Poul aftir bat, noon fiat spehfi in Goddis spir it
pnttefi enrsidnesse to Cr ist for albe Trinite approved him , and
bobe his dedis and his wordis weren holi, and ful of resoun
and love. And bus men seien comounli, bat fals men on bre
maners putten cursidnes to C rist, and al ben dampnable . First,whan men bi Open synne ben not kyndelyto Crist, as a] sinful
men done , for tyme bat ber wille is turned amys. pe secounde
seiynge of cursidnesse bat fals men putten unto C rist, is to seie
w ib herte and word bat Crist was a fals prophete, and curse
him bi unbileve , as diden Jewis longe tyme. pe bridde eursinge,
d be worst, bat fals men putten upon Crist, is bat bei feynen
be name of Crist and his goodnesse wib his lawe, and git bei
falsen bis in dede, and seien bat obir lawe is beter. As men
of bes foure sectis putten b ihynde C ristis lawe , and taken hem
a newe patroun and a newe reule,wibouten Crist. pes men
ben ypocritis, bat C rist hatib moost of alle . And bus seib Poulaftir, as treube suyng of his wordis, fiat noon may seie L ord
f erns , but in fie holy Gaast. And Poul spekib here of seiyng
bat is seiyng fulli formed, as is seiyng of trewe men , in herte ,
in word, in dede , bat seien ri3tlyto Goddis worship in be name
of be Trinite. What men, trowen we, maybus seie, Lord Jesusis oure Lord, savyour fro be fend , but gif be Holi Goost teche
hem ? for ban he mahib no departing fro C ristis godhede and
his manhede . But whatever C rist hab ordeyned or seid, was
done to his Chirche at point devys. And in bis cursing fallen
bes sectis , bat dispisen C ristis lawe , as gif his ordenaunce failide,but ber ordenaunce is myche beter ; for what man shulde chese
anober lawe but gif bat lawe were betoro ban C ristis lawe ? For
he is a foolof alle foolis, bat bus techib be worse wey, and leveba beter weyto heven,
more ligt and more red i . For he puttibto Jesus Crist bobe cursing and disseit, whan he seibbi his dede
bat Crist hidde be beter wey, and taugt be unperfit wey, til bat
am ons. vor. 11. z
WYC L IF ’S
God had sent bes sectis. And bes sectis camen not fulli out
tillSathanas was unbounden. Among al blasphem es bat ever
sprongen, bis is be moost cursid, for bei techou op inlyin dede
bat bus it is, however men glosen. But al3if be s two kyndis
of Crist ben divers in hem silf, git bes two ben 0 God , and be!
ben no moo goddis. And bus men shulden in be r bougt benke,how divisioun of bingis comeb of bis 0 God , which God 33
Spirit.
And herfore seib Poul aftir,fiat fier ben divisioun: g“
grace,
but certis it is fie same spir it, of whom comen al bes graces.as of o welle comen manystrondis. And bus of bis same spirit
moten come dimlsiouns of servises. Ffor bis 0 God mut have
servauntis aftir be grace bat he gyveb, sib bis Lord loveb degrees
in his servauntis as it fallib. And bus, in be bridde tyme,fie!
ben divi sions of wore/z ingers, and 3it it is fie same God fiat W e”at in atfi ing. Who shulde grutche for bes divisiouns, sib bei
ben bus ordeyned of God ? As ech part of a man mut have
bes bre digerse in ordre : as first he hab an hid power, and of
bis power comen his willis, and of bis power and of bis wille
comen worchingis to mennis profit. And bus it is in man ;
and so it is in holyChirche ; and joie we of bis ordenaunce
of God , sib it is bobe faire and good.
And bus Poul declarib aftir, nyne degrees of mennis worch
ingis bat God hab ordeyned in be Chirche, as be r ben breeierarchies. For ecb membre of holyChirche hab sum slung
-rig
(y'
fiis spir it, bobe to profi t of it and to profite of be Chirche
As to sum bygifte of God is govun fie word cy'
w isdom, for sum
han sum knowyng here of treubis of be hye Trinite . And anoficr
bafi word of w itt, af ter fi is same spir it, for sum han knowyng of
God, bobe of angelis and of bevens, and how be world comebof God, b i faire ordre bat he hab ordeyned. Ofiere men bare
bileve, of hidde bingis and of heye ; and al bes bre comen of
God , bat gyveb bes to his Chirche . Sum Iran gr aces of trelfies,bobe bodili and goostli, bobe to have hem in hem silf, and to
gyve hem to ober b reberen. And God is bat ilke spir it, of whom
a] bes graces comen. God gyvefi anofier to worcbe ver tues, and
speciali to knowe Goddis vertue , and how God of his grac iouse
vertue hab govun men power to worobe vertues, as in departyng
concernin
d eath of theb rist
WY C L I F ’S
Y have preclzid to gate, fie wbicbe ;e have medefu lli taken, is
wbicb gospel 3e stand git1, bi wbicbe, ; if God wole , ; e sbulen
be savyd. And bus manytrewe men se how bis go spel is to be
preisid bi manyresouns, bi be fruyte bat springib to men of bis
gospel. First b i autorite of God, bat spak bis song in bis
vessel. For prescious licour, in presciouse vessel, shulde be
preisid of hem bat taken it. Dis licour is wisdom o f God, and
Seint Poul is bis vessel. And he was ravishid to be bridde
heven, and sci; bere be wisdom of God. And bis licoure shulde
be taken more dereworbli ban oile of tombis, for it helibmore
mennis soulis ban siche oile helib mennis bodies . And meed
ful takyng of bis witt is anober resoun to preise it. And sibit arerib mennis soulis, and makib hem bus stondo in b ileve,
Poul tellib be bridde resoun whi bat men shulen preise bis
gospel. pe fourbe resoun bat Poul gyveb of preising of bis
gospel, is bat it is a ny; meene to save men in blisse of heven.
And Poul boostib not here of bis gospel for his persone, but
b i resoun of his God, of whom bis gospel sprong bi grace.
And bis shulde move trewe men to take bis gospel and lceve
fablis. And Poul tellib aftir of bis gospel, how men shulden
last berinne, for ellis ber traveile beraboute were idil and wibouten fruyte . For preching of Goddis word, and hold ing berof
in mannis mynde, shulde be to gendre b ileve in men,and berhi
b rynge forb good werkes . And Poul seib, but gif bis sue, fici
leave bileved bere in veyn as clerkis seien bat trave il is vein,
of whiche comeb not be good cende bat men shulden shape
to come berof, b i grace and ordenaunce of God.
And bus seib Poul; For wbat resoun slut/ale Y bave pr ecbidfins toyou, and 3c shalden bave holden fiis lore, but for comynge
of bis ende ? and gif fiis eende comefi not, 3c bave bileved herein vein . Y bitokefi rst to lor e fiat Y bave taken of God , fiat
Cr ist was deedf or oure synnes, aftir be with es of Italyw r itt, and
betir witnes may noon be , for berinne mut God w itnes it.
C rist diede not for his owun synne , as beves dien for her
synne , but Crist oure b robir, bat my3te not synne , d iede for
synne bat obir hadden done . And bobe rigtwisnes of God , and
So G and I ; gite, A
SE R M O N S.
grace and savyng of men,movede Crist to die bus, and not
oonli synne of men,for banne Crist badde died for nougt
and ideliche, wibouten cause.
Y tolde gou more of bileve, bow fiat Cr ist was af tir bir ied,and bow be roos onfiefir idde day,
bi w itnesse of bo wr itt. And,
for bis b ileve was writun in be book of lyf, and mennis soulis,and also in dede skynnes, Poul clepib it manyseripturis. And
Poul tellib of sis e degrees bi which C rist was seyn on lyve ,aftir be tyme bat he was deed and bis b ileve shulde be trowid.
Poul tellib fiat, P etr e say b im, and af tir al fie enleven apostlis .
And af ter , whan C rist stiede to hevene, mo fian fyve bundr id
men sawen bim togedir , for bei weren warnid bifore berof, and
berfor moo camen to bis sigt. And sum of bem lyveden to fi is
tyme, of P oul, and sum of bem weren deed b ifore. And af tir was
Cr ist seen of j ames, and af tirward of al fie apostlis and atfie
last of al was Cr ist seen of P oul. And bus Poul, as a cbild
bat weren mys-born, distriede synne of be synagoge, as summe
children, whanne bei ben born, sleen be modir bat berib hem .
pus Poul distriede be synagoge whanne he cam to Cristis
Chirche .
Poul seib mokeli of him silf, fiat be isfie leeste of fie apostli s,and fiat be is not worfi i of himsilffor to be clepid apostle, for be
parsnede Cr istis Cb ircbe. Here we shulden undirstonde bat
Poul seib sob as he shulde , sib noon shulde gabbe for onycause. Poul seib bat he is leest of apostlis, in his owne
acountyng, for Poul was woundirli meke ; and how he cam b i
grace of obere ; and bus he seib he is not worbi to be clepid
apostle wib ober ; and cause of bis unworbinesse is, bat he
pursued Goddis Chirche. And herfore seib Poul aftir, B i graceof God Y amfiat Y am. And bus he is not even worbi to be
clepid a Cristene man, but nebeles, fie grace of God was not
ydil in Seint P oul, for it movede him to profite to be Chirche,which he harmede b ifore. And bus men mai preise God in be
; iftis bat he hab govun hem but benke we how Poul traveilidefor to gete worship to God, and sue we him, in as myche as
Poul bus suede C rist.
WY C L I F’
S
pr: rwn rbs Sonmu Prsr LE arr-
rm Tamrr s .
[ S E R M O N X L H J
Fiduciamtalem babemns .—z COB. iii.
Pour. tellib excellence of grace of be newe lawe over grace of
be olde lawe, to come li3tlier to hevene. And Poul b igynnebbus ; We bave siebe tr ist bi Cr ist, as b i be best meene to God,
fiat we be not snfi cient tofienbe 01431 of us, as of as, but oure ny
ficience is boolli cy’
God. For sib mannis benkyng, among his
werkes, semebmoost in his power, and 3it bis bougt mut come
of God, more ech obit werk of man. It is knowun bing to
clerkes, bat no creature mai do ongt, but gif God do first bat
same bing, and helpe bis creature to do it. And sib we have a
betir proctoure in tyme of grace, to preie to God, ban men
hadden in be olde lawe, no woundir gif bis be a betir tyme ; and
bus shulden we putten of pride, and holli tristen in Jesus C rist.For he batmai not benken of himsilfmai do not of himsilf; but
al oure suflicience is of God, b i be meene of Jesus Crist. And
Sib C rist is bobe God and man,he is bobe juge and proctoure.
And bes wordis b en bileve , Sib ech power is of God, and so ech
suflicience of man mut nedeli be 3ovun of God. And 3if bou
grutche here agen, bat a man doib manyyvelwerkes, and God
doibalbat man doib, and so God doib manyyvelis,—trewe men
graunten bis Of God, bat ech creature of be world, where bat it
be good or yvel, is made of God, Lord of alle ; but synne , bat
is no creature, but a defaute of man or angel, is not made of
oure God, sib to do it is faile to God. But gif synne were
a creature bat mygt be b i himsilf, banne synne muste nedis be
made Of God, and man mygt make bat it were synne .
{mesmfi n And bis mediatoure , Cr ist, made apostlis, and ber vikers ,
covenable servauntis of fie newe lawe. And bis avaunsement is
grete , for it is holden a greet grace to be pope or Ober prelat ;
‘ So (3and 1 , bus , A .
WY C L I F ’S
Cristene mennis bileve ; and trow bat C rist hab now lyved here
as it was figurid in be olde lawe, and bide it not as git to come.
And so ech word of bis newe lawe bat sowneb to ve rtues of
C ri st, and to charite of his Chirche, shulde be taken after be
letter. And herfore ben heretikis dampned, as Austin tellib in
his book 0,whiche denyeden literal witt of undirstonding of
Goddis lawe .
And bus seib Poul aftir, fiat gif service of deefi , w r itenf ouli bilettr is in stones, was in glor ie of Moises, so fiat fie cb ildr en (yI srael mygten not lobe into b isf ace,f or fie glor ie of b is sbynyng,
fiat was soone voidid aftir, bow not more spir itual serv ice of
Cristene preestis shal be in bis tyme in glor ie, sib bis glorie bobeis more , and encresib unto blisse. And gif men wolen undir
stonde bis resoun bat Poul makib here, it were nedeful for to
wite how be face ofMoises shynede whan he cam doun out of
Synay, and gaf be lawe writun in stones, and so be puple durste
not loke into Moises face bat was horned wib ligt. And bus ber
goostli igen weren hidde whan bei lokeden to bis Moise s , but he
hidde his shynyng face , and ban be puple spake to him . And
Sib Crist in be newe lawe puttib it in his apostlis bertis , myche
more ber goostli suynge shulde be in glorie ban was M oises.
For printyng in ber soulis was beter ban was pryntyng in be
stones, and be shynyng of grace of Crist passib bodilyshynyngin Moises face. And bis service in Moises lawe is c lepid
service of deeb ; for manyhadden deeb of soule , and deeb ofbodi sueb ay bis servynge ; but servynge in be newe lawe
quykeneb sum men tilbei comen to blis. And bus bis w rityngin lettris was foule to writyng in menn is soulis .
Poulmakib aftirward anobir skile , fiat gif service of dampryngeOf manywas in wor sb ipe and glor ie of Moises , mycbe mor e ser vice
of r igtw isnes to Cristis children sbulde be in glor ie. AS who seib,sib bis hidde figure, bat b rougt men but ferre fro blis , w as in so
myche glorie and worship to men bat hadden but litil b ileve,
myche more be lawe of C rist, and service bat his preestis done,shulde be in more worship and joie , Sib it is neer be sta te of
SO G ; encreeeb, I ; A has encreessit.
I have no t been able to find this passage .
SE R M OA’
S.
blisse . But as bloises faoe n s hid bm mlde h n m be of
Jew es to come , so bis hidyng figuride treochoms comyng of
Anticrist ; for he is aboute manyweies to hiden and darken be
law e of C rist, and b i his tradiciouns fordo be fre doom but Cristr
gaf.
l‘xr'
r'
rsnxbs Soxnu [a rr-
rm Tam r a ]
[ S E R M O N X L H L ]
Abrabae dictae suntpromi ssiones .—GAL. iii.
Porn. tellib in bis epistle be excellence of Crist and bis tyme,
over be tyms of be olde lawe, ghe, gif men kepten wel bat lawe.
Poul notib first bis word ; bat to Abrabam weren seid bibeestis,
and tofie seed of bim. God sezfi not, and to bis seedis , as in many,
but as in oon,- and to b is seed, fiat is Cr ist. Poulnotib, as trewe
men shulden, ech variynge of Goddis word, sib no variynge
berinne is wibouten cause and witt. And bus whan God bihigte
Abraham bat he shulde gyve bat lond to him and to his seed, he
seid not pluraliche , bat he shulde gyve it to his seedis, but
singulerly, to his seed, for specialte bat was in Crist. And lond
was but figure to be heylond of blis. And bus Abraham haddebut figure to come aftir to be blis of hevene. And also whan
God biheetib bat al folk shulden be blessid in his seed, he
menib bi bis seed Jesus Crist, bat blessib in joie al maner of
folk. And bi bis undirstonden trewe men, bat Crist in gyvyngof his lawe dide alle bingis wibouten defaute , bobe in worchingand resting ; so bat no resting no levyng was don of Crist wibouten cause ; and sib he lefte speche of bes ordris
, he wiste
bat bei shalden harme his Chirche. But in bis men muten beware, and take witnes of quyk signes, for siche levyngis ben not
ynowg, but gif sensible barmes sue.
And Poul sezfi, batfiis bibeest bat God bihigt to Abraham wastestament confermed of God, wbicb b iheste was aftir made lawe a
This same ritis-translation oc W cliffite non‘
scurs in the earlier of the two mineml
“ Am a comma
The inherit
which wasad ded b ecause
WY C L I F ’
S
biforere bemdr id geer and fir iby. Here men moten knowe kstorye , and wittymanere of Poulis speche . I t is knowun li
geer and more shulde his seed serve in Egipt, and bei shulden
‘ aftir go to be lond of b ibeste ; and how in be'
w eyGod ;lf
IMOises be lawe writun in be mount. And al bis lawe was in
5effect bihest bat God b ihigte Abraham,sib bis law e was but a
lore, to bringen his seed to blisse of heven. And so seib Poulaftir
, bat makyng of bis into lawe , avoidzfi notfie bibeest of God.
but raber confermeb it ; and so gracious bib ees t of God was
ground of gyvyng of bis blis, and not law bat God gaf Moi”.
algif it helpib aftir berto .
And bus seib Poul aftir sobli, fiat gfi'
her itage of blime d
hevene wer e groundid cf fie olde lawe, fian it were not groundil
qf God ofgracious 51726316 , bat he bihigt. But bis is knowun fals
b ileve , and so bis first word is sob, fiat God gaf Abra/lam fiir
bibeste. And gif bou seie, what servede bis lawe , sib it
groundide not bus blis but h ave was putt f or trespas
sours, bat wolden ellis have be ever wantoun, but gif lawe
hadde bus chastisid hem ; and so bis lawe was profitable.
But bis lawe badde bree parties — be first part taugt men
vertues, be secounde part taugte jugementis , and be bridde
part taugte figuris. be first part mut ever last, bobe in be olde
lawe and be newe. Sum of be secounde part maylas t bat techibjust jugementis now ; and gif it b e to rigorous
2,or impertenent
to oure trespas, it shal ceesse on sutil maner ; as C rist dide
mercyto be womman bat was taken in avoutrie , b i form e bat
be gospel tellib. Des figures and cerymonies bat b itoke neden
be comyng of Crist, muten nedis ceesse in tyme of grace , sibC rist, ende of hem,
is now comen ; and ellis we kepten , as’
fals Jewis, a newe comynge of C rist hereaftir.
And to bis entent spekib Poul, fiat lawe was put f or tres
passour s , tilfie tymefiat Cr ist came, bat was seed of Abraham to
wb icb seed God bib igte bat it shulde fulli bigge mankynde . For
C rist was made a mediatoure b itwene God and mankynde . And
God puttide in Cr istis bonde, lawe bat be badde or deym d b ifot
SO I ; A has gracrcious . 50 G ; rigorm . 1 ; ”goats , A .3 So
G and I ; 015, A .
WY C L I F ’S
P! rovar EENbE SONDAI [AFTIR TR INI'
rEJ
[ S E R M O N X L I V .)
IN bis epistle techib Poul how wey- ferynge men bat lyven hereshulden go be streigt weybat ledibmen to be blisse of hevene.
Poul supposib at bis b igynnynge bat man hab two partis, be
which ben be spirit and be fieishe ; and bei have divers lawes,and divers weies and endis, bi which bei leden men in bis lyf;and bus Poul b iddib men, Waundre in spir it, and do notf alledesires of fiefleisbe. pat man wandrib in spirit, whos spirit is
led b i be Holi Goost, and bevyfleish of man ledib him not
doun be weye to helle. And Poul seib here w isely, bat men
shulden not do fulli be desires of ber fleishe , but sumwhat bei
moten nedis do, as mete and drynke and reste of man we
muten nedelytaken here ; but loke bat bis be reulid b i resoun.
bat be fieish have not be maistry. For fiej ieisb coveitrfi agenfie
spir it, and fie spir it age n fiefleisb . And bis is sob to nudit
stondo, —be fieish, wib his strengbis bat ben unchastisid bi be
resoun of be spirit, as it is led bi Goddis spir it,— and to nudit
stonde mannis spiri t b i be resoun bat is bus led3; fi
'
or bus fleishe
cove itib dounward and bis spirit upward, and bus be fieish
coveitib to drawe be spirit after his desire , and be spirit coveitibagen to drawe be fleishe after his desire. But man bat bus con
trarieb himsilf mut nedis be undisposid b i synne ; and so, whan
men ben led b i resoun, bei done not albat ber fleish wole . And
gif ge ben led bi spir it, ge ben not undir fie lawe, sib oonli bei ben
undir be lawe bat be lawe b iddib punishe for ber synne . And
bus, whan a just man is wrongli punishid, his charite beribhim above be lawe .
And for to make bis beter knowun, Poul rekeneb seventene
l So G and l ; uncbastid , A .
‘ So in G t A has bi
resown ba t it is bus led . I reads , and by undirstondinge mannis spirit bi beresoun bat it is led bus .
SE R M ON S.
fleishlywerkes, and twelve werkes of be spirit, to flee be first
and sue be secounde . De werkes of fiefleisb ben opin to man, as
ben fyve bat Poul tellib first as oon isfi rnicacioun, as whanne
a man delibwibwomman, and nouber is bounden bymatrirnonie ,
and bis lecheryis knowun. Unclennesse of bis synne stondibin unclene sheding ofmannis seed, however it be done. And
fleishli men knowen how be bridde synne of bis kynde stondibin uncbastite, as ben unclene kissingis and unclene touching of
folc. De fourbe synne is, generaly, be comoun kynde of tecberye,on what manere bat it be done ; and bis hab manyknowun
partis. pe fyfbe synne , bat sueb of bes, is service of mawmetis ;for wymmen drawun ofte men to worshipe her fals goddis
and bi bis synne was Salamon drawun unto mawmetrie. And
in bis cercle of bes fyve turnen men b i leccherye . pe sixte
werk of leccherie is venefice, bat is banne done whan men usen
experimentis to geten bis werk of leccherie . And bis is done
on manymaneris, as men knowun bat usen it. Do sevenbe
synne aftir bis sixte is enemyte of contrarious partis, whan
0 part lettib be lust bat is coveitid of anober, and bus rengnen
enemytes bobe bitwene men and wymmen. pe eigtibe synne is
str if; bat springib of bes former synnes ; for of leccherie comebstryves and chidingis in wordis, bobe in men and in wommen,
about manymaner goodis , as ben fairnes and obir goodis b i
whiche leccherye is nurishid. pe nyube werke of bis synne ben
envious wordis , as sclaundris and obir shrewid wordis, bat comen
ofte of fieishlysynne. And of bes comeb be tenbe synne , bat is
w rafifie, of man or womman. For ofte after bes nyne synnes
comeb wille to be vengid and bis w ille is ofte shewid b i
shrewid signes in be face. pe enlevenbe synne, bat comeb of
bis , ben maner of stryves bat suen after, in wordis or in obir
contynaunce of folk, for to venge hemsilf. pe twelibe synne is
dissencebuns , whan men or wommen maken part for to venge
hemsilf, more ban God vengib him. For God mut suffre
mekeli, and at be last take ful veniaunce.
pe brittenbe synne offleisho ben sectis,as we mai now
foure sectis bat ben now brougt in , aftir be secte of Cristis
Sects ' the
3p Y Y C L I F S
M m drc fb bmm n fi s m in fi n dd x m d h m ; fir
m ke i s a r m m fl cf his rmk émlfle fi mi bs
ofi e to fi h necfis m z hmmilimfink o m m bc spekm
‘ W fir be fa d n ifibmm m mah hu n gh de hn ofi
diners and h re mpers ; fix ba fal en to § ch e felous hipcs, and
manyumu om ble wonfis . Mmyn'
che t u kcs oomen of be
fleisbe, bat ld ta m f r ofie ra r- e gf k ra . And so, ; if b0ll’smdie wd , bes net e sed is dkunblen m m es ; and lu fore bes
m rm d us p m ym w me nm m And
Poul tellib aftir of twelve fruytis, be which spryngen ef fie
spir it. De firstf ruyte is cba r ite , and bat conteyneb al good. as
Poul shewid in snober place , b i sixtene condicions berof. Desecounde fruyte of be spirit is , bat men have ioie togidere. Oon
joieb Of anoberis welfare whan bei acorden in Goddis lawe.
And bus bes foure newe sectis have be r joie in variyng. and bat
oon is Oppressid bat he mygte conquere C ristis secte . pe bridde
fruyt of be spirit is pees , bat contrari eb be s stryves, and bis pees
shal be in hevene where Cristis secte shal be clene . pe fourbefruyte of bis spirit ispac ience, bat men shulden have . For C rist
bi s overeyne pacience groundide his sect, and fordide ober.But as be fend hab brougt in sectis, so he hab b rougt in stryves
and gif a man telle bis gospel, bei seien bat he disturblib rowmes,as bei puttiden upon C rist bat he disturblide be rewme of Jude,bigynnyng at Galile to be citee of Jerusalem . De fiftbe fruyte,and be sixte
, ben benzgnite and goodnesse. Benignite is hete of
love , bi which a man wole make his brobir hote ; and goodnesse
is a boom of bis, b i whiche a man profitib to his brobir in h
yng of worldlygoodis bygood mesure for be soule .
and nourish ahumble spirit .
WI ’ CL I F ’
S
exilid, bobe of puplis and of persones. pe first cautel of be
fend, bi whiche he disceyvebmen,is to stire hem to vein glorie,
for in bis he himsilf was disseyved. And bus he castib manymeenes to coveite siche heynes. Alle batailis and stryves
spryngen of bis cursid roote. And bes men, of bis veyn glorie,
lyven not b i be HolyGoost ; but gif bei lyven spirituali, bat is
bi be wickide spirit ; and bus lyven bes newe ordres , b i coveitise
of vein glorie . And herfore printelwe mekene s instede of
bis coveitise, and banne we wandren surely, b i be weybat Crist
hab tau3t.And bus biddib Poul aftir ; Br zperen, gif a man be bifore
occupied in any trespas , to God or man, 3e pal ben spir itual
enf orme pis man in spir it of sty'
tnes. An d bis lore leven bes
popis, whan be ton figtib wib be tobit , wib be moost blasphemelesingis bat ever sprong out of helle. But be i weren occupied
b ifore manygeer in blasphemy, and synneden agen God and
his Chirche ; and bis made hem to synne more , for an aum
blynge blynd hors, whanne he b igynneb to stumble , he lastibin his stumblynge til he cast himsilf doun. And bus men
of bes newe sectis, fro be first to be last, procuren deb of trewe
men bat tellen hem even Goddis lawe . Lord, where be i lyven
spirituali, and techen men bi softe spirit ! Certis bis is craft
of that spirit bat compassib here erbeli men,to loke how he
mai tempte hem , to putte hem fro Goddis lawe . And git
blyndenesse of Cristene men makib‘ hem to sue bes spiritis.
And bis shulden spiritual men done , and benken on ber owne
freelte , how myche worb it were to have helpe whan men ben
temp/id in hem silf. And bus oon skalde kelpe anoper , bi m eke
nesse and pacience , whan he is temptid of be fend to pride or
ire or obir synne and his brobir shulde bere him up agen ,for
tyme bat he is temptid .
And pus men shulden b itwene hemsilf f ulfille love , bat
Cr isks lawe. For gif anygesse pat be be 02431, pe w b ile be is
nogt but a shadowe , pat man disseyz'
ep b imsilf . And in bes
wordis bat Poul spekib mai men see how God is sub s tance of
alle maner of creaturis, and so bei ben nogt to God. De spirit
putte, E. sprongen. E. aumblynde, E. So in E :A has maken . So E ; om . A .
w r cmr .
353
of man is m de of God :o ym age z n i licnes se of him . m d he
maykyndeli unne fro G-J i m i bz nne he is nou z t ti sm ne.
And so Poul techib aftir. Ax : m i s in-Si r
[ w as b is mm : W E.
wheber bat be In} do bi s w erk after be comandement ofGod.
and sfial glen ? rf b i-n l’f mw
'
m t g/ Ied r l a n ne wod dlv .
power. For tymc shal come p'
a t ed sw ber e fie rba rge bat
God hab beden hem to do. Bm fin afnr be h we‘
of cm ech
man shulde helpe his brobir. oubir bodili or gooszli. for bus isech man charg
'id of God. Bm as men helpen not bing of
nougt, but ; ii bat bing have beyng first, so man helpib not his
b robir, but ; if he helpe himsilf first.
And berfore biddib Poul here. bat bis m M rs erg/"d a? ”
sbal tom w t} h is err/om ” d: at maner qf grants}. bobe bodili m s,t u b a l!“
and goostli, for bat mai oon do to anober. And bus ; ii freris - mt“;
disseyven bee , agens biles e of Goddis lawe ; it helpe hem goostli,
and withdrawe from hem worldli goodis, for bus bou doist hem
myche good, and drawist from hem ber sinful lyf ; as God
doith good to manymen, takynge from hem worldli goodis.
And among blyndenesse of be world bat is oon newest b rou3t
in, bat bes newe sectis holden not bat a man doib hem good 3“
but ; if he gyve hem worldli goodis, al3if he do hem harm in bis.
And here men speken to bes sectis, bat sib bei, b i lawe of
charite , taken goodis fro seculer men, and gyven not so myche Iagen, whi shulden not lordis love hem bus, sib be i s
eien bat bis
is love, and hem fallib b i Goddis lawe to ben pore . and lordis t
riche ? But Poul seib to bes ypocritis,pat pet shalden n ot w il
pus er re’ for however bes ypocritis seien, God wole not here
be scorned, for resoun of Goddis lawe moot algatis be fulfillid .
For obir man shal lyve b i Goddis wille in doing good , or
And bus seib Poul aftir, bat certis wbat werkes a man xmxn‘?pa werkes sbal be repe, in reward bat God mut gyve. For lie
but saw ip in Irisfleisb , lyvynge b i ileishlydesires, of his ileishcshal repe peyneful eor rupeioun, but bepat sow s} in spir it, cf his
spir it sbal be r epe aylastyng {y}: He sowib in fleish or in spirit.
bat lyveb aftir fleish or spirit. And bus stireb Poul aftir, [mt we
bis , E. willm bus to erre. E.
Bm ons . VOL . I ] .
WYC L IF ’S
do good and f aile not, f or in h is tyme sbulen w e repe, and not
faile for evermore . Men bat God ordeyneb to blis,algif bei
failen ofte here , git sum maner bei holden on, and don sum good
to holi Chirche . And herfore concludib Poul,pa t w e do good
pe while we have iyme to at maner of men , but moost to bombmen of bileve. I t is often seid bifore , bat Crist dide good to
al bis world, bobe to heven and to helle,and b iside to al bis
world. And so men bat shulen be saved ben laborers in Cristis
werk, and profiten bi vertue of C rist to al bis world , as Crist
dide . But git ber is diversite in helpyng of men in bis lyf ; for
bes bat treulyholden bileve and shulen be blessid for ber work.ben homelymen of Goddis bous, and holden welC risten mennis
bileve ; but bes ypocritis bat feynen bat be i suen C rist and ber
patrons, and git bei suen ber goostlyenemyes and done ’ con
trariousli to C rist, men shulden not helpe hem so moche as
trewe men in Goddis cause .
PE srxr nnbn 80m m: [AFTIR Tmmu ] .
[ S E R M O N X L V L ]
Obsecr o vos ne dejfia'
at— EPH . iii.
POULE telde in be nexte epistle how ech memb re of holi
Chirche shulde helpe to anobir membre , as ech man shulde
helpe to obir ; and so be i shulden bere ligtlier, and algatis
beter come to hevene . And bus Poul pr eiop Ephes ians3 to
f a ile not in h isparty'
ul tr ava iler . For sib his trave ilis ben good
to hem , and he tristib in Jesus Crist, bat he shulde performe
bes peynes, and bus glorifie holi Chirche , bes fole w eren to
myche foolis gif bei failiden in bes peynes , bat is to se ie, gif b
ei
failiden to joie of hem and helpe of hem. For Poulis tribu
laciouns ben taken/or good types/01k. And bus, as Poul lovebhem
, shulden be i love hemsilf and him.
And bus for lastyng in pis peyne, bobe to Poule and to bes
So E ; or deyned , A . gone. E . p esions , E .
WYC L IF ’S
frendis , and enemys, and God, bat is above his manhede, and
creaturis , bynebe his manhede. To b i s Lord bat mai do more
ver tue bat worebtb in as,to bim be glor ie in be Cb ir cbe, and is
Cr istf erns , bi at bmredir of be world of a] worldis . pes wordis
ol' Poul ben ful sutil ; but it is ynowg to us to knowe sumwhat
of C ristis charite , and berafiir shape oure charite ; for in blisse
shulen men cunnen al bes bingis wibouten trave il. And ber
fore be best conseil were now to us to practise oure lif in
charite , and to agen- stonde Cristis enemyes, bobe for love of
Crist and hem. And trowe we not to bes here tikes, bat ne
men mai speke wel agens hem b i be stronde of charite ; for so
dide C rist, bobe God and man. Clense bee fro pride and
envi e , and elobe be in mekenesse and charite , and stonde
stronglyagens Goddis enemyes, for bis is token of love of God
pa sz vsxr z s bx Sosnn [AFTIR Tam-rs ] .
[ S E R M O N X L V I I . ]
Obsecro z 'os ego z'inetus in Domino—Era . iv. [ 1
Pom. tellib in bis epistle al Cristene men to kepe charite , for
m p Cm ,“ bis is lore ful and ynowg to ech man to come to hevene . Poulb igynneb, and seib bus Y
,bounden in b e Lord,prg 'e gou to kepe
bis lore, for love of God and of goure soule. Poul meneb bat
he was bounden, not for befte ne for mansleyng, but for be love
, of God bat he badde to teche his lawe . And bus he was
' boundun in prisoun at Rome bi enemves of C rist and 2 sibC rist is Lord of alle , in bis Lordis name was he bounden.
And bis shulde move bes Ephesies to take hede to Poulis
wordis, for he chargib hem not b i money, ne b idd ib hem bi
lordlymandementis , but preieb hem for ber soulis helpe of bing
bat shulde be good for hem . Lord , what love badde bis Poulto Crist and to C ristene men,
whan he wroot bus in prisoun
' So in E ; A has bi. 2 So in E ; om . A .
SE R M ON S.
to folk to turne hem to Crist ! And whan he mygt frelygo,he traveilide to hem manyperils. Lord, how ferre is oure pope
and his bishopis fro Poulis lyf l whan bei comanden men to
come to him,algif God comande be contrarie ; and bis is for
worldli wynnynge , and to shewe ber lordshipe . Poul preiebbes men mekeli and honestli, not for his wynnynge , bat bei
walker: worb ili in be sloping bat bei ben clepid. pei ben clepid
C ristene men of C rist, Lord of al lordis and gif be i taken
worbili bis name of bis Lord , ban bei muten holde his lawe”,
and teche it and defende it ; for he is traitoure to bis Lord,
bat foulib falslyhis name . And bis preiyng bat Poul preieb isferre fro Anticristis somounnyng,
for it conteyneb fyve partis,
bat drawun to oonhede and pees, and not to rebellioun ne lord
ship of Anticrist.
Poul b iddib hem at be first to go w ib al mekenesse. I t is d humility.
greet mekenesse bat be lasse obeishe to be more , but it is more
meeknesse bat be even obeishe to his even. But it is moost
mekenesse, bat be Lord obeishe to his servaunt and bus came
C rist to Baptist, to be baptisid of him . And bus shulde C ri stene
men kepe bes bree degrees of mekenes ; and specialy sibw iten not what witt bat God hab govun ber breberen to telle 3,
and to consaile hem to bing bat is Goddis wille . And herfore
Poul biddib aftir, bat bei go in boner nesse, bat is a vertue of and tu m ble
mekenesse , whanne men done as bei ben conseilid ; for bes men
ben tretable in Goddis name, as bei shulden . But C ristene
men shulden not trowe to ech spirit bat spekib to hem ; for gif
it be agen resoun, and sowne to worldly heynesse , and not
to profite to mennis soulis, bei shulden not do aftir it ; for bat
were fendis obedience , and unobedience to God . pe bridde
tyme preieb Poul, bat bei go w ibpacience to God, and sufi'
re
wrong of ber neigboris, for bi siche pacience may00 man sup
porte anob ir , and overcome his pride and ire , b i whiche be fend
temptib him. And bis is a gret work of goostli mercy to bi
b robir, and bi siche pacience ben be fend and man overcomen.
And aftir bes foure honest preiyngis b iddib Poul, bat men bebirie to kepe oonbede of spir it in bond bi wbicb God bnittzb pees.
So E ; om. A . So E ; lawes , A .
The four fold
WYCL IF ’S
And wolde God bat bes foure sectis wolden traveile aboute bis
oonhede ! for ban shulde pees be in be Chirche wibouten strii
of doggis in a poke. Anticrist hab put diverse doggis in be
poke of his obedience ; and bei grutchen agens bis, for it is so
unkyndely. For al men shulden be 0 bodi , sib bei shulden be
0 chirche ; and bei shulden be 0 spirit, as it was in be former
chirche. Luk seib, bat of be multitude of men bat trowiden
ban in Crist, was 0 herte and o soule, and so shulde it git be,
sib al be Chirche is clepid git, in oon bope of ber d oyng . For
al C ristene men ben clepid to be fest of hevenli blis, but Crist
seib bat fewe ben chosen,for fewe holden oonhede of love.
And herfore hab be fend brougt in diversite of bes newe ordris.
And herfore tellib Poul oonhede in foure bingis, bat shuldenmove bes foure sectis to kepe oonhede in ber lif. per is 0 Lord,seib Poul, and o bileve to alle men, and o bapgim in be ground.
For 0 Crist baptisib be soule , 0 water cam out of his herte,
o vertu mahib men elene ; and bis is oonhede of be Trinite.
De fourbe oonhede bat Poul tellib is, 0 God, bat knyttib a] bes,for be is f adir aj alle men
,and speciali of al his children ; and
git be is above alle b ingis , and bi alle b ingis, and in as alle.
Blessid be bis God , bat bus draw ibmen to oonhede of himsilf.
And here trowun Cristene men bat diversite of b ileves bat
ben in be sacrid oost makib diversite in be Chirche ; and bis
mut nedis make aftir diversite at be dayof dome , and maken
sum men be taken to hevene , and sum men to go to helle.
For Poul seib, ber is 00 b ileve bat alle Cristene men shulden
have ; and dive rsite in 0 part berof makib dive tsite in al be
bodi. And wolde God bat lordis knewun be errour‘ in
bis unite , and constreyneden men in be Chirche to acorde in
bis b ileve ; as C rist seib, and seintis aftir, bat be oost
,whan
it is sacrid , is verili C ristis owne bodi in forme of b reed , as
C ristene men b ileven ,and neiber accident wibouten suget, ne
nougt, as heretikes seyu . And errour in w itt of holyw ritt habb rougt in bis beresie . And beyseyen
2
bat holywritt is fals , and
gyven it w itt aftir hemsilf ; and bus bis w itnes moveb hem not
but C rist se ib bli s in holyw ritt. But oon newe sec te se ib on
kurmen er rour s , l‘: 50 E . A has M1 N 1 3C?“
utterance andin knowledge.
WYCL IF ’S
maner of word and cunnyng , bat turnen hem to getyng of blis.
For bobe ber speche and ber cunnyng was so reulid b i Goddis
lawe , bat bei diden medefulli bobe bi ber speche and ber cun
nyng, and bis riches is myche more ban never so myche hid
money. For worldlyriches bat man gederib, leeveb aftir and
drawib him to helle ; but bis riches goib bifore to hevene , and
moveb trewe men to come aftir. And w itnes of j esus Cr ist isconfi rmed in sicbe men
, bat bei loven him and his lawe ; and
herein stondib verre richesse . And so no b ing f aillib to been
in onygrace, to putte from hem hevene 2, for bei abiden surely
be sbezryng of oure L ord j esus Cr ist. For bei shal be knowun
at domesday, b i clennes and b i bride clobis, bat be i ben of
C ristis secte , and shulen be taken in afrit his mustre . And
Cr ist sbal conf erme bes knygttis w ibouten synne tilbe eende, in be
day of be comynge of oure L ord j esus Cr ist. And here spekibPoul bi prophecie , or ellis desiring bat it be so.
pE NYNTENbE SONDAI [AFTIR TRrNrr E] .
[ S E R M O N X L I X . ]
R enovamini spir itu mentis .—Er r] . iv. [2
POUL tellib in bis epistle how men shulden amende be r lyf,and how bat bei shulden serve God bobe generali and spe ciali.
And Poul b iddib bus first Be ge new id in spir it of gou r e mynde .
And to undirstonde be s word is , undirstonding of bre e wordis
is nedeful. First, what is a mannis mynde ; aftir , what is beSpirit Of bis mynde ; and aftir
,how man shulde be newed agen
in spirit of bis mynde . NO drede bis mynde Of man is be sub
stance of his lyfe , bat is, a spirit lyke an angel, bat ever shal
be in blisse or peyne . And b i resoun bat he mayknowe him
silf, bis sub staunce is clepid mynde . And SO be secounde word,
of be spirit, hab manywittis, and bis is one bat‘
be propre
ra bec s . E. bem/m bevene, E. So tn E ; A rmds but best s but oon . 50 E ; om A .
SE R M ON S.
acte of bis spirit, b i whiche he saveribmanybingis, Obir hevenly
bingis or worldli bingis, is clepid a Spirit in bis place . And bus
man is made newe agen in be spirit of his mynde, whan his
soule hab good savour of hevenli bingis as he shulde. For in
ryme of grace of men ,whan bei weren baptisid of Crist or ellis
b i grace confermed of him, bei saveriden banne hevenli bingis ;
and if bei saveriden bes agen, bei ben renewid l in bis Spirit.
And bis is a good preier to b idde for men bat bus han fallun.
And bus b iddib Poul aftir, bat men sbulden elob e be newe man gggfigggg
he
b at is born af tir God in r igt boolynesse and trube. Poul clepibbe newe man be substaunce of mannis soule, in as moch as it
is newid, to lyve aftir Goddis ordenaunce ; and so be good lyf
of man is be clobing bat Poul biddib. But, for men mai not
have bis clobing, but gif two bingis worchen berto.— be grace of
God is be first, and bat ober, mannis werk,—berfore seib Poulaftir, bat bis man is made of nougt, aftir ymage and licnesse of
God. For be bingis of his soule ben elene peintid wib vertues,and bis is aftir be Trinite , as Poul meneb aftir bi bre wordis,
in rigtwisnes and holynes and treube shal al bis be done. Rigt
w isnes bat mai not folde answerib to be Fadir of hevene, andto be power of be soule , bat Austin clepid mannis mynde.
Holynes bat is so stable answerib to be secounde persone, and
to resoun of mannis soule, bat is be secounde bing berof ; forno bing is more resonable ban to quemelyserve God. pe bridde
word , bat is treube , answerib to be bridde persone for trewli
shulde man love 3God, even wib be knowyng of him.
Andf or b is b ing put ge awey lesingis , and speke ge treube ecb gaging;w ib bis neigbare,f or we ben ecb membre to ob ir . Alle bes breeseid vertues ben treubis in a maner, Sib bei ben evenhed ”to
Goddis witt, and bat is treube, as clerkis seien. And herfore ,
Sib God hatib lesingis moost of alle Ober bingis, we shulden
put awey lesingis, and kepe treube in al oure lif. And love
shulde move men to bis breube , sib ech man shulde be obiris
membre . Ech man shulde come to blisse and be membre of
holyChirche , and so ech man shulde goostli do to obit be ofiice
of ech memb re . And to bis witt seien seintis, bat ech membre
renewlid , E. evenyd , E.
WYCL IF ’S
of holyChirche is transformed in to Crist, for love and werk
bat he hab.
And bus, as Poul biddib aftir, M en sbulden be w roob and not
synne, for men shulden hate mennis synnes, and love ber kynde
and ber vertues. And bus was Crist wrabful, but b e sunneflldenot on b is w rabbe. And bus shulden Cristen men be wrab. andkepen bre bingis in ber wrabbe . First, bat ber wrab shulde not
longe last, and herfore b iddib Poul, bat be sunne go not dons
uponper wrabbe, for ban it were to longe lastinge. pe secounde
witt of Poulis wordis biddib, bat be sunne of rigtwisne sse go not
doun fro man bi grace , for sich wrabbe bat he hab. And so be
bridde witt of Poulis wordis biddib, bat man shulde not be wrob,but for be more ligt of love, bat shulde shyne fast in his soule.
And wel were him bat badde bis lore bat Poul meneb in bes‘
short wordis. And for as myche as a man hab love quenchid
in his soule, be fend comeb in instede of love , and bringib in
synne wib him. Perfore seib Poul aftir, Nj le ge gyve stede to
be done] , but holde gour love ever hool, and bat shal ever holde
be fend out. And herfore biddib Poul aftir, bat be bat stole,
stele be not more,but mor e worobe be w ib bis bondis b atb ing bat
is good, bat be bave wbereof to gyve men bat suj'
ren nede . And
bis lore bat Poul techib is usid to litil of freris and Ober. For
ban bes strong men shulden traveile , and not bus b egge and
gabbe on C rist and ban bei shulden gyve to nedymen bat
C rist hab put in his prisoun.
ON TWENr rbE SONDAI AFTIR TRINlTE.
w E R M O N L ]
Videle quomodo caute ambuletis.—EPH . v.
POUL tellib in bis epistle how men shulden walke in bis lyf,and knowe weies to flee perilis, for manySpies ben made to men.
Poul b iddib at be b igynnynge, to see bow men sbulen war/y
So E ; A has bis .
WYC L IF ’S
made unware , bat reulen ber lyf bi mannis witt, and leven be
w itt bat God hab govun to passe bis paas fro oure enemyes.
And bes men muten nedis be taken and putt in be fendis
pri soun,but be wille of oure duke forfendib bis, and he is heed
of al be Chirche . And bus, gif onyman be taken , his owac
unwitt is cause berof ; and berfore Poul b iddib undirstonde,
what is be good wille of God. And algif God be b id fro men,
git studie bou wel his lawe , and bou shalt wite what is his wille,
bobe in 00 bing and in obir.
And bus Poul biddib aftir, M le ge be drunken bi up'ne, for
Siche drunkene men ben unable to studie aftir Godd is wille, sib
in wyne is lecber ie, b i which men wes en wood fro God. And
goostli leccherie of man mut nedis make him faile in witt, but
men shulden befillid of b e Holi Goost, spebing to bems ilf b i him,
not in foli, but in wisdom, aftir be profite of ber soulis. And
bes men bat ben fillid bus, speken to God and to hemsilf in
salmes,inympnes, and goostlysongir , bat ben holden foli to be
world ; and bus bei singen in ber bertis to God. And bus pil
grimes bat gone ligt, and singen gladli b i C ristis vois , and
whistelen sweteli b i hope of blis, feren bus ber goostli enemyes.
For it is seid comounli bat a wey-
goer, whan he is voide , Singibsure b i ‘ be beef 8 , and moneymakib him drede more . And bus
bade Crist to his apostlis to bere not2 in be weybat shulde lette
hem for to wandre , and do ber Office bat he bade . And bus be
fend,b i worldli lordshipis , makib preestis to
- dayso hevy, bat he
dryveb hem doun to helle,as his sones bat swepten his weye.
And al ber song bat bei singen is of be worlde and worldli
goodis, and into bis is preching turned ,and Obire pre ieris maad
to God ; and bis is vois made of be fend bi which he cacchib’
on his carte .
But Cristene men shulden treuly, gelde banbingis to God and
bef adir Of heven ever moref or a !b ingis , in be name of oure L ord
j esus Cr ist, bat is a meene to gyve alle bes to his children ; and
bis is a ful greet grace . And bus, for men shulden b e meke,
Poul biddib hem to be suget ecb man to bis br ob ir in be love
1surelybifore , E.
9 301431, E .
3CGICbtb, E .
‘ C antab rt vacuus co ram latrone vra tor.
’
Juv. x. 2 2 .
SE R M ON S.
dr edeyCr ist. Whan ech serveb to obir, and doib him good b i
charite , ban ech man is bus suget, wibouten love of worldli wor
Ship. But sib be pope lettib bis lore , he coude not wite how he
shulde be suget to Obit men bat weren his sugettis ; for he
rengnede in Luciferis pride, and kuewe not how b i charite man
shulde obeishe to his servaunt. But as Lucifer coveitide to
have ful evenhed b i God , so Anticrist his viker wole be moost
in worldlyworship ; but whan he is heirest, as smoke ban he
shal vanishe awey.
XX I SONDAI PISTLE AFTIR TRINITE.
[ S E R M O N L I . ]
Confortamini inDomina—EPH . iv [vi. t o.]
Pour. techib in bis epistle to figte wib oure goostli enemyes,
and how we shulen be goostli armed , and in what forme figt
wib hem. First Poul confortib Cristis knygttis to make hemhardi for to figt, and se ib ; Be ge conf or tid in be Lord and in
power q/ bis vertue. For be capteyne of oure bataile , bat is
C rist bobe God and man, hab lordship Of al bis world, Sib bat he
is Lord of Lordis. What good knygt shulde drede him to figt
in be armes of bis Lord ? And bi bes same wordis of Poul itsueb, bat he is ofmore power ban a] be fendis bat ben in helle,or ougt bat mai reverse him. And Sib he overcam be fend, bat
is heed of contrarybataile , he hab vertue b i his manheed to
overcome al enemyes of his knygtis ; and in bis knygtis ofCristis
bataile shulden be confortid for to figte . And herfore b iddibPoul aftir to take oure armes in Goddis name ; Clobe gou, seibPoul, w ib Gaddis armer ,bat ge maystonde agens bef endir santis.
For ber is notfigting to gou agensfleisbe and blood of man,but
agens pr incis and potestates, agens governours (yb is world, bat isin bes derknessir. And bus C ristis knygtis figten not oonli agens
be lest fendis, ne oonli agens middil fendis, but agens be heyrest
wib, E. E also has in in the text, but vi in the margin.
WYC L IF ’S
fendis. And Poul clepib bes spir itualb ingis , bi kynde bat bei
hadden of God ; but bes ben bingi s of w iebidnesse, for be i helden
wib Lucifer in be first synne of al, bat was done in beren!)
b ingis.
Men shulden undirstonde here bat bei shulen figte agens
fleishe and blood, but bi'
s figtinge is litil unto be figting wibfendis, for bei ben quyke enemys, and Of myche power and
sutil. And so Poul benkib it but litil to figte bus wib fieishe andblood. pat man is seid to figte wib fleishe, bat temperib it in
bodili foode ; and bat man figtib wib blood , bat swagib lustis of
leccherie, bobe in chastisinge his spiritis, and his blood bat
governeb hem. And for as myche as fendis felden w ib Lucifer
of manyordris, Poul clepib hem princis and potestates bat ben
of be myddil ordre, and fendis of be lowest ordris ben clepid
governours of bis world, and bei worchen in derknes bat hevene
makib of be nygt. And sum men dremen of bes fendis , bat sum
ben elves, and sum gobelyns, and ban not but litil power to
tempte men in harme of soule . But sib we cunucu not prove
bis ne disprove bis spedily, holde we us in be bondis bat God
tellib in his lawe . But it is liclybat bes fendis have power to
make bobe wynd and reyne , bundit and ligtyng, and Obir wedir ;for whan bei moven partis of bis erbe , and bringen hem nygtogidere , bes partis moten nedlybi kynde maken Siche wedirs ,
as clerkis knowun . De bridde part Of bes fendis is moost heie
of alle Obir, as Lucifer and his nexte spiritis , bat assen tiden
moost unto him ; and bes ben be fellerest1 fendis bat C risten
men figten wib. Al beS fendis han w itt and powe r to move
mennis bertis and Ober lymes , aftir bat bei gessen men to be
temptid to a goostli synne . For algif bei knowu n not be bougt
Of mynde, ne purpos Of it, nebeles bei gessen ofte nyg be sobe,
and bus tempten men. Figting wi b bes bree fendis is moost
hard of al obit , Sib Joob seib ber is no power up2e rbe so
myche as is bis. But git bes knygtis han confort bat C rist Over
cam be moost fend ; and bis Lord wole not suffre fendis for to
tempten his knygtis, bat ne bei mai overcome hem , but gif ber
foli be first in cause .
fellest, E.
2up on , E .
WYC' L IF ’
S
and be werst of alle bes bree and be fellerest is be fend ; for
temptyng of be fend is hoot, and moveb to many synnes
Perfore clepib Poul here bes temptaciouns brennyng dartis.
But be bre corners of bis Shelde wel stablid in be Trinite , and
Ober articlis Of b ileve sadli pryntid wibinne , and wib senewis of
charite wibouten hOOliS wel bounden,and al dartis of be fend
mai not perishe siche a sheeld. pe fifb armer, for be heed, is
an belm, of hope of blis. And gif resoun and wille of man be
wel wlappid in bis helme, no stroke of stones ne hevye bingshal noie bis soule bat bus is armed. And Poul clepib bis
armer an belm of belbo, bat is blisse. But, for he were a feble
fibter bat ever sufl'
ride and never smoot, berfore Poul clepibbesixte armure, swerd of be HolyGoost. And bis armure is ful
sharpe, sib it perischib more ban iren swerd, for it partib be
soule and spirit, whan it makib man lyve to God and leve
worldli afi'
ecciouns, and bus doib no bodili swerd. And bus be
tunge in mannis moube is a scaberke 3to bis swerd , and shapen
in forme of bodili swerd, wibouten boon 3 or straunge part.
And with bis swerd was sum tyme woundir wrougt agens spiritis,but bis swerd failib now in preching of Goddis lawe . For
prelatis han scaberkis w ibouten swerdis,and obir han sw erdis
Of leed , b i which be i tellen worldlywordis , w ib fablis and gab
gingis On God. And so no woundir gif bis swerd assaile not
enemyes as it dide.
XXI I SONDAI [AFTIR TRINITE] .
[ S E R M O N L U J
Confidimus in Dominof este.— PHIL . i.
POUL techib in bis epistle how prelatis shulden love bet
sugetis, and how sugettis shulden love agen, and bus how
charite shulde Sprede . Poul, wib his b reberen ,spekib bat bei
tr isten in b e L ord j esus, bat bebat bab bigunnen in bem a good
peersib, E . scauberb, G . I , E.
SE R M ON S.
w erk, to turne hem, shalperform bis werk untofie dai of f ewCr est. And bis shal be domesday, whan Crist shal have ful
victorie. And bis werk bat Cri st bigan b i Poul and his obir
felowis, passib al mannis ordenaunce , al b ildingis or worldli
goodis. And bus shulden b ishopis edifie, and not make hepis
of dede stones. Poul is certein bat God bigan bis goostli werk
as he baad ; and Poul is sikir bat God wole not bigynne a werk
but gif he performe it. And herfore it is licli bat newe sectis
and mannis ordenaunce, bat han not ber ground in God, muten
have cende bifore domesday. And Poul seib bat he shewib bus
charite to hem, as it is r igt/7 d to b im tof elefitsf or Item alle; siba man shulde suppose or gesse good of anobir, whan he hab
greet evidence of just lyi bat he lyveb. And, for Poul hab besfol: as recomendid in al his meritis, he habmore evidence bat
bei shulen make a good cende.
And foure meritis he tellib, bat passen sixe pointis of freris
lettris, bi whiche bei graunten men blisse in hevene, as 3if Anti
crist passide Crist. pe first of Poulis sufi'
ragies stondib in his
her teli pra ier , bat he praieb for his children whiche he hab geten
in Crist. De secounde sufi'
ragie bat Poul tellib is, bat he habhem in his bondis for Poulwas bounden and prisoned for Crist,
and part of bis peyne was ful medeful. De bridde sufi'
ragie
bat Poulnemede, is def ending offie gospel for be gospelhadde
enemyes in Poulis tyme as it hab now , and it is a medeful bingto stonde a3ens bes enemyes. De fourbe helpe bat Poulwischib,is eonfi myng of fiegospel, in preching and miraclis makynge , in
orisouns and in obir traveilis, and part of bis semebmore mede
fulban sufl'
ragies of bes newe sectis.
And marke bat Poul grauntib hem not part of bes foure
medeful dedis, but he seib bat he hab hem in bes foure, and lete
God part. And Poul doib not bis for moneie , ne to gete him
annuel rente , but for pure charite, fiatfiei ben atf elow is of his
foie. For God is w itnes to me bow Y concite 3ou to fills in clene
mercy, and no symonie, and bat is fie entralis of j esus Cr ist.
And fitsYpreie, not for 3oure goodis, out fiat gour char ite be
more, and bi double weybe plentenous more and more, as 3c ben
eldere bobe in science and at w itt, for al bis shulde turne to
charite ; fiatyassaybeter drinkes to conforte goostli ;oure soule,
an i ons. VOL. 11. B b
WYCL IF ’S
fiat 3e be elene wifionten synne to doenesday,fiat is Cn’
stts bat ybe fillid of f r uyte of r i3tw isnes, to beriyng and glor ie of God.
And Y preie God bat bis be done bi medling of f ew : Crist.
And wolde God oure prelatis now wolden lerne bis crafte of
Poulis love, and charge ber sugettis no more in erbelygoodis
bat drawun to helle.
bx XXI I I SONDAI Alr'rm Trum '
rx.
[ S E R M O N L I I I . ]
Imitatores mei a tom— PHIL . iii. [ r
IN bis epistle techib Poul how bat men shulden sue bet
prelatis. and what bei shulden cunne and do, to wynne hem be
blis of hevene. Poul biddib at be bigynnyng, to sue bin in
werkes and lyi, for he is certein bat he goib be rigt weybat ledibto hevene. And sib prelatis lyven to-daycontrarie to Poulis lif.
it is not good to sue hem,lest bei leden ber children to ‘helle.
And sib be i contrariembis bileve , and mai not soundli bus b idde
ber children,men shulden not comoun w ib sich prelatis , ne gyve
hem worship ne worldli goodis. For Joon b iddib to grete hem
not,and resoun b iddib, wib charite , to make hem not worse ne
more hevy, for gif onymen d iden bus, bei token part of ber
synne . And wolde God bat bis lore were wel knowen of
worldlylordis ! for ban bei shulden seie to bes popis, bat rewmes
and men wolden obe ishe to hem b i forme bat men obe ishiden
to Crist and to Petre , and no more ; and certis, gif be i chal
engen more , bei ben open Anticristis. And bis answ ere shulden
men gyve to prelatis and to obir preestis ; and it is open , gif bis
were holden , be pope shulde not bus spuyle rewmes, ne chafiere
bus bi symonie wib beneficis bat ben in rewm es. And ban bobe
prelatis and prestis shulden holden hem paied w ib Poulis reule,
to take foode of be puple for goostli traveile bat be i done , and
git take not bis of be folk but b i title of almes and love. And
mennis owne cowardise is cause bat bei holden not bus Goddis
lawe , but ben opprcssid bus bi fendis, and drawun b i be brode
WYCL IF’S
agens treube bat witnessib bis. 3if we in oure owne persones
taken bis lyi of bes sectis, woo is us bi peyne after fro bis dede
and consense .
But Poul seib, fiatfier beryng is in beven, out of bis erbe , bobeb i ber bougt and ber wille. And bus shulden good prelatis and
preestis seie treuli in bet lyf, and banne mygten bei surelyabidefier Savyonr , andfier Lordj esus Cr ist, at be dayof dome. For
he is to siche men savyoure to bodi and soule, and Lord to
blisse siche men. Dis Lord shalban, reforme bodies of bis meteservauntis. A13if bei ben now deformed and scorned of manyworldlymen , 3it seintis hopen banne bat bes bodies , bat now benfoul, shulden in blisse be like tofie bodi of Cn
'
stis clen nesse. For
men bat ben blessid in hevene shulden have foure doweris of be
bodi, and bis shal be upfie worebinge of Cr ist, bat was so mede~
ful and so holi,fiat be mygt mabe suget to b im and his alle fiingxlr
of bis world.
And aftirward spekib Poul to his breberen wordis of confort,
and moveb hem to holde be lore bat God hab told to hem bi
Poul. And so, moost dere brefieren, seib Poul, and moost desiredof bingis here , myj oze in hevene, and my eoroun
,stonde ;e fins,
moost derew orfie in fie L ord. Dis b idding bat Poul a z ib shulde
make him loved and unsuspect, for he axib not worldli bingis,but goostli good , for him and hem. And Poul pre ieb aftir totwo persones bat weren two devoute wymmen,
—be ton was
clepid Eneodia bat was more stable in God, be tober was clepid
Sintzsem3,fiat was mor e gong and freel,— bat bei shulden saven
fi is same lore in fie L ordis name, as Poul hab tolde . And marke
bou wel bat Poul preieb comounli be first persone , but he preiebspeciali be secounde
,not for worldli goodis. And Poul badde
a man to felowe bat was clepid German b , bat was ever w ib him
in Goddis cause , bobe in preching and obir helpe . Poul preiebhim to belpeforfi bobe wymmen and men
, fiat ban traveilid wt}P oul in fie gosfiel of C rist, w zfi Clement and ofiir belfier s of Paul,wbos names ben w r itun in fie book of liif . Poul badde helpers,
Wycliflite Vers ion (1) gives Vulgate rendering of the fl a ts of
these names as Encod iam and Syn the original) to be a prom name.tesem . Wycliffite Version (2) has Both Wycliflite Vers ions translate
Encodiam and Syntioem. german felowe .
’
Wyclif imagines germane’
(the
SE R M ONS.
as men han now, bobe of men and of wymmen, in good word
and good dede to helpe apostlis bobe to preche , and berborwehem and waishe ber feet. Ffor ber travaile was good and greet,
and but gif God badde made hem helpe, bei mygt not have per
formed bis lore.
Pa roux: AND'
rwmn ‘
rba SONDAI Prs '
ru : AFTIR Tamrr a.
[ S E R M O N L I V . ]
Non eessamns pro vobis orantes.—COL. i.
In bis epistle tellib Poul bobe his wille and his werk, to pro
fite to Cristis Chirche, bat it be bus taugt bi him . Poul seibfirst to bis puple, bat bei eeesen notf or bem preiynge and ax inga,
fiatfiei be fillid bi bnozeynge of Goddis w ille. And no bing ismore nedeful to man here ban for to knowe what God wole
bat he do for Goddis love . For gif man performe bis, he getibblisse w ibouten drede. For sib God is be moost Lord, and ech
man abulde do his wille, it is moost nedeful bat his wille be
comounli knowun. And God mai nevere more faile in bingis
bat ben nedeful, berfore God tellib certeinli what is his wille of
albingis. Sob it is, bat al bingis bat kynde doibGod wole have
done, for God doib alle bingis bi kynde , and God doib not but
bat he wole do. And so God wole make al creaturis bat ben
made ; and shortli for to seie, fille bou Goddis comandementis
and it is ynowg to bee , for God wole axe no more of bee. Leve
we to speke and argue bat God wole alpeyne for synne , b i bis
shile bat it is just, and God makib al siche peyne . And sum
seien bat God wole synne be done for be good bat comeb berof ;and bus bei seien bat God wole al bing, bobe for synnes and
creaturis. But leve we here bis doute of scole,and lerne we
what God wole bat we do. For bis is ful nedeful, sib Poulaz ide bis in his convertynge . And no drede God wole bat al
men holden w ib his lawe , and reverse it in no manere ; for
; if bei done, God wole punishe ; and so Goddis w ille mut be
I'
ulfillid, for no bing mai a3enstonde it. And bus God wole bat
WYC L IF ’S
we lyven not for his profit, but for oure owun ; and God wole
nobing but honest ; and ai honeste God wole have done . And
bus men witen more singulerly, b i good lyf and good werkes,
what bing God wole bat we do, whan we ben of betir lyi .
And herfore biddib Poul aftir to bes Grekes, bat be i be fillidin knowinge of Goddis wille , in at maner of w isdom . I t is a
wisdome to man to wite what God wole bat he do , and to do
aftir bis knowynge in his persone, for Goddis sake . And it is
myche to Cristene men to be fillid fin goostli undirstond ing
for ech creature of God tellib bat he wole be beste , and what
bing God wole bat bei done , gifmen undirstonden it. And fian
men go worfiili to God, and plesen to bim in at maner s, bobe
bodili and goostli ; and bes mauers ben al fiingis in ecb good
werk bat men done . pei shulden make f r qyt of reward , for al
oure lyi shulde be ful of fruyte , to 'helpe in blis of hevene.
And bi bis shulden men growe in fie cunnyng of God . I t is but
litil to men to knowe b i resoun Goddis cunnynge , but gif bei
turne bis cunnynge of God to ber lifand ber good dedes. For
God is maistir practisour, and loveb wel good dedis of men.
And bus men shulden be confortid in ecb ver tue, bat be i done
af tir fie pow er of Goddis clerenesse sib bei shulden knowe as
bileve bat God seeb clerlyal ber vertuous dodis, and w ille and
purpos bat bei have , and castib to reward al bis. W'
ho shulde
not be confortid here to contynue and worche Goddis se rvice ?
And herfore seib Poul aftir, bat bei shulden lyve in alpa a'
enee
and long abid ing w zfi j oie, for trust bat be i shulden have in God.For b ileve techib men bat God mai not faile on his side for
noun-
power or unw itt, but al defaute is in men . And grace wibwitt of al bes bingis stondib in Jesus C rist oure Lord .
Conclusion
WY CL IF 'S SE R M ONS.
And bus manydaies comen as fast as ony tyine mai come,for bei comen not bodili, and bus hem nedib not to have feet.
And git manybingis comen bodili bat walken not b i ber feet;as be smytyng of be stoone comeb bodili, but it walkib not.
pus oure David, Jesus Crist, is a just burionynge, for he mahibal a newe world, and saveb be Chirche bat ellis were dampnyd.And bis Crist rengnede kyng bobe bi his godhede and his man
hede. For bi his godhede he is kyng of al bis world , as bilevetechib ; and bi his manhed he is kyng bi titii of staat of innocens, whan it is joyned wib his godhede. And what trewe man
mai denie bis ? And Crist is witti on manymaneria, and doibmany jugementis, and berto many rigtwisnessis. Blessid be
siche a patroun.
I n fio daies sbal j uda be saved, and I srael sbal dwd le tr istilicbe for men bat confessen Cristis lyf, how he was bobe Godand man, and bes men bat seen God b i good bileve in Cristis
persone, ben saved and dwellen surelyin be vertue of bis patroun.
Andfiis isfie namefiatmen sbulden clcpe b im,fie L ord our e
bat is, God. Her/ bre, lo, daies camen, sezfi fie L ord, and fiei
sbulen not seie,Onr e God lyvefi , fiat ledde out fie cb zldr en cy
'
I sraelf ro Egipte, but bei shulen seie a more preisynge ,— God
lyvefi , fiat ledde out and brou3t tofie seed of fie bores ry'
I s r ael,fro
fie land of fie norfi ,andf ro al ofiir londis to be whiche Y bave
caste bem bei shulen come agen to Jerusalem and to be 10nd
of biheste, and fiei sbulen dwelle in fie 10nd , seib Go d bat isAlmy3li. Here Jeremye wolde mene, bat bobe be s two pri
sounyngis, bat j ewis bat weren flemed out of ber lond, in
Moises tyme and Jeremyes , bobe bes figuriden be flemyng bat
be fend prisounyd mankynde in be lond of synne . And bis
lond was bobe Egipt and be lond of be norb ; but C rist brou;t
bes folk agen to hevene , bat is ber kyndlylond. And it semebb i holywritt, bat Jeremye and obit prophetis hadden ber wittof Jesus C rist, for ellis ber Speche were to nakid .
And bus mai preestis of C ristis secte teche be puple on Sun
daies , bobe bi be gospel and be pistle , algif fals prophetis bigilen hem not. For fals men of bes newe sectis
, and speciali
be laste sect, robben be puple of ber goodis and b igilen hem
fro trewe lore .
V A E O C T U P L E X .
VA E O C TUP L E X .
confessours and leden moche peple. And bes scrib is helpen
bes Farisees, for prelatis and persouns and obir possessioneres
seien in her lyf bat Crist lyvede bus, and so volupteis and
rychesse of be worlde maken bei to be loved, and C ristis lyf
diSpisid. And bi keies of helle, bat ben her feyned censuris,
bei closen be weie to hevene from hem and from obit men.
pe secounde woo bat Cristwishib is seide bus of C rist, Wooworfie ;ou, scr ibis and Far zseis, ; pocr itis, fiat etenwidouns berm},makinge longe preier is ber/bre sbulen 3e takenfie morej ugement
of God. Ffor bese ypocritis persen houses of lewide men, and
eten good mete bat her meyne shulde etc. And siche lewide
men ben widowis fro be lawe of Crist; sib b i be firste mantel bei
priven men from Goddis lawe, and b ibis lawe shulden bei be
weddid to Crist her Savyour. And to blynde be puple more bei
feynen longe preieris, bat bei seien ben moche betet e ban be
Pater-noster, and so undirstondinge and wille ben blyndid bi
bes ypocritis. And bus shulen bei be jugid of many kynnas
falshede bei robben ber neigboris b i cautelis of be fend, and
over bis bei priven hem from hir rigt b ileve, and b i her ypocrisie
bei disseyven hemsilf and obir, and bus shulen bei be dampnyed
b i manyjugementis of God.
De bridde tyme seib Crist unto bes fals folk, Woo worbe ;ou,scr ibis and Far iseis
,ypocr itis , fiat gone aboute bofie w a tif and
londe to make a cb ild o/your ordre, and wbanne be is ma d , 3:maken b im a cbild (ybelle double morefian ;ou . Des wordis tellenopinlyof making of freris, hou bei comen beefly, bobe b i waterand b i lond , to robben men of her childrenbat ben bete te ban
oxen. And so it semeb b i Goddis lawe, bat siche beves shulden
be dampned, sib be i taken aweymennis goodis, coostly and
presciouse , and bei han noo lceve berto neiber of God ne man,
sib God ;yveb hem no leve bus to harme her,
nei3bore . And
where manychildren b i Cristis ordre shulden be saa f, be i shulen
now be dampned b i taking of bes false ordris, for a frere can
teche no more bat bis child shal b e beter b i takinge of his ordre
and kepinge of his reule, ban bis frere can telle bat God ; ai him
bis mannis oxe . And so freris migten spuyle men of alle be
goodis bat be i han . And it fallib ofte tymes, as C rist se ib here,bat summe children bus maad freris ben worse ban her bew
VA E O C TUP L E X .
E ris 3. And be meenes b i which bei stelen siche children ben
ful of venym ; bei feesten hem and gyve hem giftes, as applis,
purais, and ober japis ; and bat is moost yvelof alle , bei b igilenhem wib false wordis ; bei seien her ordre is be beste for to
come to hevene by; bei b ihoten lustis of fleish and worldelywelfare, and neiber bei mayperfourme bis, ne it acordib wib her
staat. And bus bei dampnen manymen b i her false feyned
meenes.
pe fourbe woo is seide bus b i sobenesse of C ristis word ; Wooworbe gou, blynde leder s,fiat seien it is nougt to swere bifie temple
of God, but befiat swenfi bifie gold of fie temple, be ozwfi to per
fourme his oob. Foolis and blyade men, wbefier (y'
fies is more,
fie gold fiat is infie temple, efier fie templefiat makzfi it boolyP And
so3c seien fiat it is not to w ere on fie outer , but wbo ever swer tfiby fierqf, be is bolden to gyve it. But, ;e blynde men, wbefier offies two fiingis is more, fie gifte or fie auter fiat makrfi fie gif te
boolyP For be fiat swenfi in fie anter , be swcr zfi in it and alle
fiingis fiat benfieron and be fiat swer zfi infie temple, be m er zfiin it and in bimfiat dwellzfi fier inne and befiat sw enfi in bevene,be swenfi bofie in Goddis trone and in God fiat sittzfi fieron and
herfore shulden we no weye swete , but as God grauntib us. Disferbe woo mai be seid bobe to scrib is and to Fariseis for bese
prelatis, fro be pope unto preestis bat kepen men, alle bei
chargen biheestis of wynnynge, and bei chargen not more b i
heestis b ; as, if a man have vowid to God to wende in pilgrimage
to Rome, or ellis to onyober seint, bat axib traveile and dis
pensis, bei dispensen wib bis traveile so bat bei han be dispensis,
and on bis condicioun wolen bei wele assoile men. But who
woot not bi his witt bat ne bese men sillen her soilynge, sib bei
marken to hem bis moneie , but bei tellen not b i be traveile ?
Lord, whi shulden bei have bis moneie but for her absolucioun ?
But men bat bus chafl'
aren w ib hem ben in bis caas blynde
foolis. For wheber it is resonable to dispense bus b ifore bat
bei dispenoen wibmen, or it bigynneb to be resonable bi vertue
of her dispensinge ? I f bou seie on be firste manere, ban 3if
3 That is, beau -pares. properly, portance to promises which involve
fi therl-in law ; but here it seems to pecuniarygain to themselves , but
mean god -fathers.’
none at all to promises intrinsicallyThat is, theyattach great im greater and more serious .
VA E O C TUP L E X .
God badde moved bis man to leve bis vow, and gyve to pore
men as myche as he shulde gyve hem, bis man badde algatis do
beter, save 00 bing ofmyche charge, bat he badde left for to
ofl'
re to dame Symonie in bis prelat ; for he hadde do as reson
able bing and as it semeb on betere manere. Ne no man of
witt wolde seie, bat it were resonable after bat bis prelate hadde
jugid, or bis man hadde paied his moneie , and no gatis bifore.
For, if it were resonable , God wiste and ordeynede be resoun,
bifore bat bis vow or bis chafi'
are were maad ; and so, if it was
resonable banne, it was bifore resonable. And so, if we marken
bis dispensinge, it stondib in bis, bat be prelat changib bis
moneie wib his jugement, and bat is more verreytreube ban bet
he changib bis traveile , or his dispendinge in be we ie , wib gyv
yuge of bis moneie . And however bis ypocrite se ib, he spekibabove his owne w itt, and bat he sillib rigtw isnesse for be moneie
bat he takib. For no man chaungib oo bing for snober, but ;ifbobe bes bingis weren ; and if it were unresonable to bus vow,
and bus traveile, neiber God ne man chaugen bes bingis for ; ifie
ofmoneie . And so witt of Goddis law shulde teche men bat
suche vow is weren nou3t, and have sorewe for folie of bes
vow is, and make aseb discretli ; and banne God dispensib betere
ban bes prelatis w ib here chaflare . For bei chargen be lesse,
bat sowneb to her wynnynge , as gold of be temple and Ofl'
ringe
to be auter ; but be ground of al bis bei chargen to litil.
And where bei feynen to men bat bei oonlyhan power, so
bat, but if bei dispensen bus , bese men shulen nevero be
saved, bis is as myche blasfemye as to seie bat be i ben God.
To sum of hem God hab gow n knowinge of be sobe , and
power to teche men how bei shulden do here ; but gif be i sillen
bus bis bing, bei ben be fendis disciplis , sib Crist b idd ib to ;yrs
freely, as be i token freelyof him. De Fariseos practigen w ib be
puple in bis point, for whanne be i han power lymytid to hem to
gyve counceil in bis mater , and aftir to assoile , be i maken , as
men out of bileve, bis matere to harde,and kepen a part of
moneie to prelatis above hem and a part to hemsilf, and bus is be
puple spuylid . But if men wolen gyve to making of her chirche.
or ellis hemsilf to be freris , or ongt bat turnebhem to wynnynge.
men moun li3tlypasse aweie fro pe ril bat is feyned . And her
6. 8m m
VA E O C TUP L E X .
take tibe berof, but greet maundementis of God bat touchen
soule heele ben lesse teld of Parisses, for wantinge of worldelywynnynge. But bes bingis shulden men kepe as moche as bei
ben nedeful, but more gretter bingis, for bei ben more nedeful.
And bus shulden men telle b i diversite of synnes ; as more
bodilyharm is more to ebehewe
De sixte woo bat Crist wishib to bes ypocritis is seid in bes
wordis in be gospel to Cristene men, Woo worfie30a , scr ibis and
Far isees ,ypocritxk, fiat clensen w ifiout-f orfi qf fie cappe and (yfiedisbe, but w zfiinne in gam e soule ben 3c f ul of ravgm and at
fi rst w zfiinne-forfi bat bou drynkist and etist goostlybi mete of,
and banne be bodi wibouten-forb shalbe ma d elene. And it is
no nede to applic bis to freris, for bei tellen more bi her synne,knowen in be peple, ban bi myche more synne hid fro be peple,for bei coveiten more her fame in be worlde ban bei done herholynesse knowun of God. And after bis bei eten and drynken
goostli hemsilf, and serven to obir men foode of ber soule.
De sevenbe woo bat Crist wishib to bese ypocritis is seid in
bese wordis of Crist bat is al witti, Woo to gate Scr ibis and
Fan’
sees,ypocr itis, pat ben like to fie sepulcr is wbite w zfioate,fiat
semen w tfioutery'
orfi f eire to men, butfiei ben w zfiinne f at 4 dedemennis bones and alle manere of filfie bat comeb of dede careynes.
So3e semen w zfiontenforfi r igtw is to ofier men, but w ibinne ;e ben
f ul cf w ickidness andypocr isie. And bis bing fallib to oure newe
religiouse , for bei ben weddid wiboutenforb wib sensible signes.
be which bei putten to b itokenen her holynesse w ibinne, and
ueber bei ne bese signes stonden bus in holynesse , for God habordeyned siche holynesse to stonde in soule . And bese menseien bat siche holynesse stondib in her colours, and bodilyabitis , wib Ober feyned signes, and so fals ypocrisie is b iried
w ibinne hem, and so stinkinge pride, wib manye Ober vicis ;
but her ground bat bei cove iten is boones of dede men , for be
substaunce of her goodis coveiten bei moost, and be i sleen bes
men b i falsenesse Of bileve . But be gospel techib us bat we
shulden do privyly ai siche holynesse , and crie it not to beworld
, but purpose clenlyworship of oure God, and leve wor
esebewe. Laud , 314. (C)wvcu r .
VA E O C TUP L E X .
ship of be worlde and reward here. And bus benken manymen -bat bese newe ordris ben ful ofypocrisie, and herfore Crist
clepib hem sevene sibis ypocritis, and not wibouten cause, sib
be i my3ten do as myche good to profit of holyChirche, if alle
bes signes were awey, and bei kepten pure Cristis ordre .
pe eigtibe woo is seid of Crist in forrue of bese wordis, Woo
be to gate, scr ibis and Far i sei s,ypocr itis , fiat edifien sepulcr is of
propbetis , and maken f eire bir igls cy'
r igtw ise men and seien over,
falsely, If we badden ben in tyme cy'
oure f ad s, we wolden not
bave done to defi sicb bolypropbetis . And fins ben ; e w itnesse
fiat ;e ben sones of fies men fiat slowenfies propbetis and 3c wolendo wel worse, for 3e casten to slee C rist, heed and cende of
alle prophe tis. And herfore profecieb Crist, bat fiei sbulden
fulfille fie mesure (yber f adr is , in sleynge of prophetis. And
herfore , 3e serpenti s, gendrnr is qf eddr is, bow sbnlen 3c flee f ro
dampnynge to belle 2 And bus bese newe ypocritis drawun to
bis cende, for bei quenchen trube of Cristis religioun, and so bei
sleen Crist in manye of his memb ris. And ; it bei seien falsely,
bat Fariseis b ifore hem diden untreulyto treube, but bei wolen
helpe treube, and make Cristis religioun to renne among be
puple . But as myche as bei taken of her owns ypocrisie, as
myche bei drawen fro be ordre of Crist. Lord, if C ristis ordre
were clenlyholden hool, and men loveden it so moche as bei
done bes newe ordris, banne shulde Cristis ordre be stiflyer
defendid, bi as myche as men traveilen aboute bes newe ordr is.
And banne , as ber is 00 bileve , shulde ber be oon ordre, and
charite shulde be nurishid more ban it is now, sib we witen wele
b i dede bat a man lovebmore a man of his ordre ban he doibanober man bat is of straunge ordre. And so oonhede in b i
leve and oonhede in ordre shulde gendre kyndelycharite amongmen ; but charite is now coold, and dividib be Chirche, as deed
bodi is dividid for defaute of humure . Dis oonhede bat Crist
made is wel ny3e excilid, and stablenesse of be Chirche is
torned in to gravel. And moost cause of bis bing is ypocrisieof men. And bi bis cause Farise is pursuen trewe preestis,
bat tellen her defautis and letten hem of her wynnynge , so bat
no pursuyte is more ful of envie ne more perilous to men
for cautelis of ypocritis. For bis synne bei magnifien be witt
sl al om . VOL. 11. c c
M at t ia s
VA E O C TUP L E X .
of her owne men, and seien bat bei passen Goddis lawe and
alle bat weren b ifore hem, sib bat Goddis lawe is fals, but besemen glosen it and tellen how it shal be koud, and olde docteurs
undirstonden. And bus bei bowen to her orders bobe lordis
and clerkes. And bus, if strife amonge hemsilf do good to
be Chirche, nebeles it were betere bat we drowen all in 00 got,
for banne be Chirche were not bus chargid wib novelries , and
banne be Chirche were shapen b i ordenaunce of C rist for to
renne ligtli be ordenaunce bat he hab ordeyned. But now it is
mysshapen bi cloutinge ofmennis wille, and unable to go fast
be weie bat Crist hab ordeyned for be partis ben to bevy, and
And be bridde mutil of be fend, in whiche he traveilibmoost,
is to varie in be b ileve bat God himsilf hab ordeyned . As we
maysee opinlyof be sacrid oost,—that is, be white bing and
round bat be preest hab sacrid, and is perceyved manyweies
wib bodilywittis, bat Cristen men seien is Goddis bodi in
fourme of breed, as trewe clerkes and lewide men han bileved
sib God wente to hevene. But be fend, sib he was loosid.
hab meved freris to reverse bis ; and, as bei se ien, her newe
seintis and newe doctours bat bei han, techen bat bis sacrament
is an accident wibouten suget, or ellis nougt, for it is quantite
and qualite. Dis knewen not Jerom, ne Austin, ne Ambrose ;
sib Jerom seib bus, after tretinge of bis matere, Here w e bat bat
breed bat Crist tooke and brake it and gafe hise disciplis for
to etc it, is be bodi of oure Lord , savyoure ofmankynde , sibhe
seib and maynot lye bat bis bing is his bodi. Se ih t Austin seib
bus, and resoun acordib berwib, bat bat bing bat men seen wib
bery3en is verre b reed, but bat bat b ileve az ib be b reed is Goddisbodi. And herfore se ib Ambrose , bat bat bing bat b ifore wasbreed is now maad Goddis bodi b i vertue of C ristis wordis
Siche witnesse of holyw ritt is not chargid of bese freris, but
witnesse of her owne felowis, bat bei holden more ban Crist.
St. Jerome Speaks (Epist. xcviii . be said of the quotation that id
5 of the ‘anem Dominicum low s , purporting to be from the
quo Salvatoris Corpus ostenditur ;’
works of St. Augustine . For the
but the exact words
gr
e
ven in the passage from St. Amb rose, see vol.
text do not appear to m anyof l. p. 379, aotehis genuine works. The same must
VA E O C TUP L E X .
men shulen opinly trowe And bus Cristene men shalden
trowe bat holyChirche mut nedis stonde , but bis pope or best
prelatis we shulden not bileve to be of Cristis Ch irche but ;if
bei suen Crist in lyf, we shulden suppose bat bei ben of Cristis
membris, and if bei lyven contrarie to Crist, taken he. as be
fendis synagoge . And al bis bing shulde be taken binebe
bileve, for uncerteynte of be ende bat wole sue , b i priveyorde
naunce of God. And bus shame we of bis venym ,—if bis pope
determineb bus, banne it is comune b ileve bat Ech man owib to
trowe ,- for two popis shulden make two credis , and crede of
be Chirche shulde honge on be pope, and he moste nedelybe
saved, for he were God here in erbe. Dus crying of freris blyndibbe peple, and [bei] seien bat holyChirche seib bus, and determit as treube for false preestis and disseyved seien bat b i God
it is bus, and bus ech man owib to bileve. But axe bese freris
where it is gzoundid in comyn b ileve of be Chirche , and if bei
failen in bis point, have hem suspect as fendis children. And
bus knowe bow rigt b ileve, and stonde berhi to be deeb, andputte awm nh owen treube , and seie bat it maywel be sob,but put bee not to be deeb berfore ; but if rigt b ileve teche bee
bat it mut nedis be treube of God , bat bou shuldist trow e bi his
wille . On bis w ise shulde feib be purgid, and vertues groumfid
in be pepie . And bus, if men trowen in God , bei trow en wel
bat hem nedib, for banne bei trowen wele bat God is , and loven
him and her nei; bore . And bus in general crede b en con
teyned manytreubis bat us nedib not to dispute , but b ileve hemas unpertinent ; as in be creed of Atanasie and be c rede of be
Chirche ben expressid manytreubis bat men neden not bus to
trowe, but it is onest ordinaunce to men that God wole bat [bei]taken it.
And bus ech man shulde trowe bat God is bete r ban onyOber bing, and in generalte bileve alle be treubis bat God wole,and muse not in specialte aboute treubis bat God wole hide.
As God wole have hid fro bee wheber bou shalt be saved or
dampned, but he wole bat bou trowe,if bou b ileve in him to be
So Dryden in the R eligio Laici
Plain truths enough for need ful use they found ;But men w ould st tll b e itch ing to expound ;Bach was amb itions of the obscures t lac e.No measure ta
'
en from know led ge, from
EXPOSICIOUN OF MATHEW XXIV .
OF MYNYSTR IS IN pE CH I RCHE .
Egressas j esus de Templo a
D18 gospel tellib mouche wisdom, bat is hid to manymen ;and speciali for bis cause, bat it is not al red in be Chirche.
But sib it is of evene auctorite wib ober gospels of Crist, and
of hid sentence and good, bat were profitable to be Chirche,sum men wolde seie it in her modir langage as bei cunucu.
And al gif bei witen wel bis text of b ileve, nebeles, be expown
yng is supposid b inebe b ileve, and bei ben redi to take mekeli
betere witt if it be taugte hem, and so forsake her owne witt,
gif onytechib bat it is fals.
j esus wente out (yfie temple and bise disciplis came to bim to
skave b im bilding qf fie temple. But be answer ide and seide to
bem Se ge alle fies fiingis e‘ Sofili, Y seie to gou,fier sbal not
a stoon be lef t bere upon a stonefiat ne it sbal be distryed. And
so it was er fiftygeer. But wbanne Cr i st sat upon fie mount ofOlyvete, b is disciplis camen pr ivyli to b im, and seiden, Seie to
us wbannefies fiingis skulen be, and wbat signe qf fii laste comyng,
and qf endinge of fie world. And j esus answeride, and seide to
bem, L ake gefiat noon diseme gou. For many sbulen come in myname and seie,fiat I am Cr ist, and fiei sbulen begile manymen.
For ge skulen beeren j igtingis and opynyouns of figtingis lokcfiat
ge be not disturblta'
,f or fies fiingis moten be done, but git i s notf ul
ende maad , for manybingis shulen falle aftir. A f olk sbal r i se
agens f olk, and remme sbal r ise agens remme, and fier sbal be
pestilencis, and bungre, and erfie-dene sbal be bi stedts and alle
Donne skulen men betraie gou in
3 We have alreadyhad a sem en of Many Martyrs in the Com
(No. LXXI I I .) upon this gospel. mune Sanctorum .
which is one of those for the feasts
OF M Y IVY STR I S
tr ibulacioun,and sbulen bille ;ou and ;e sbulen be in hate to
allefi lk f or my name. And fianne sbulen manybe “b undrid,and sbulen bitraie togider , and bate bem togidir . And ma y/ab:
profetis s}:ulen r ise, and de'
segme manymen. And, f or waw
nesse sbal abouna’e,many mennis ebar ite sbal wex e coald. But
befiat sbal laste to fie ende, Ire sbal be soaj I Andfii sgospel of fierewme sbal be preelzid in at fie world, in witnesse to alle fol)and fianne sbal/u] ending come a.
It is seid ofte tymes bifore, how Crist leeveb to specific
comyng of be daie of dome. But he tellib of perils b ifore ; and
berfore trewe men in Crist shulden be wel paied of bis uncun
nyug, and be wel paied of knowing of be perils bat shulen be
bifore be ende of be world. For bobe bis cunnyng and bis un
cunnyng ben profitable to men, and Crist hab ordeyned hem
to be for oure good ; who shulde grutche ? It is seid, over bis,
bat fiftene perils bat Crist seib here, ben manypassid now, and
manyshulen contynue berafter. And we supposen bat Anti
crist, heed of alle bes yvelmen, shal be be pope . of Rome, and
of him Crist spekib here. And manypopia bat comen to be
Chicche ben 00 greet persone, be which is a greet kynde , and
hab manyw ickide lymes , as cardinalis, and newe ordris, and
manybat ben hirid b i hem. And bes newe ordris, and algatis
freris, ben clepid of Crist pseudo-
profetis. And herfore sum
men han travailid to discryve a pseudo frere for it is certein
bat be pope wib hise wingis distrieb be Chirche , and is rote of
bes synnes, and of perilis now in bis world. And it is certein
of b ileve bat Crist hnewe bis everemore ; and kyndenesse , wibcharite , shulden meeve C rist to telle bis . But no man can telle,
Y gesse , what wordis of C rist wenten neer bis mater, ban wordis
bat ben in bis chapiter, which semen best bus to be aplied.
I t is knowun of b ileve, bat Petir, wib his successouris , shulde
sue C rist in bes bree , for ellis bei weren Anticrist, to take falseli
bis name, and do algatis agens it. Dei shulden be moost poremen , and moost meke men in Spirit, and moost profite to
Cristis Chirche , for so d ide Peter in Cristis name. But jugeThis version. though by no versions . For instance, it keeps to
means identicalw ith that tn Sermon the ‘
erbe dene'
instead of ‘erbe
LXXI I I W is yet on the whole nea rer moving.’
as in those versions .
I to it than to either of the Wyclifli te
and the mostselfish and
O F M YN YSTR I S
in ypocrisie. And so anentis bis mekenesse bis pope oon
trarieb to Crist ; and bus he semeb to be Anticrist for be
secounde condicioun.
And as anentis be bridde condicioun , bat is, profitinge to be
Chirche, sib it shulde be goostli profitinge, groundid in vertues,
noo drede sich an ypocrite doib moost harm to be Chirche.
And if he parte benefices, and ordeyne ongt b i his lawe, it
smatchib aftir symonie and crokib fro C ristis lawe and bis is
no profiting, but harmyng to Cristis Chirche ; for coveitise
and pride mooven him to siche workis. But it is b idding of
Crist to gyve freeli, as men token, and to do good pryvyli, for
to quenche ypocrisie. And so, if bes bre condiciona be wel
examyned in Crist and Petir, and be liif of bis pope be treulyexamyned bi hem, he is an Open Anticrist among alle be sinful
men in erbe.
And bus semeb bat Crist meenede, whanne he spekib besewordis Wbanne 3c sbulen .se abbominaa
’
oun of disconf or t, teld
of Danielfieproj ete, stonding infie boli place befiat redrfi undir
stonde be. Sum men undirstonden bis word, bat Crist wolde
telle to his disciplis bat be dai of dome shulde not be b ifore bat
bis pope rengnede bus—and whan men seen bis rengnyng,
rede bei bis gospel and undirstonde it. First, he stond ib in
holi place ; for he seib bat he is C ristis viker and Petris felowe.
and passibmyche ober apostlis of Crist. For if a prest reprove
him, as pore Poul reprovede Petir, he wolde not take it as dide
Petir,but dampne bis preest to be brent. So be state bat he
stondib inne shulde be holi, if it were wel ; and more abbo
minacioun was nevere , ban an ypocrite to stonde bus, and lyve
bus contrariouslyto C rist, for he is worse ban obir fendis. For,
sib bat Bernard seib wela , bat an unwise kyng in his rewme is
an ape in be roof of be halle , for propirtees bat fallen to him,
mouche more sich a pope, maad as heed of holi Chirche , is a
fend in mannis bodi, and disturblib albe Chirche . And sib synne,among obit bingis, is moost abhominable to God , and ypocri sie,among obere synnes, is moost abhominable to treube, Crist clepibwisell bis synne abbominacioun it silf. For synne , abhominable
5 De Considera tion , lib ii. cap. 7 . Simia in tecto. rex fatuus in solno
sedens.
’
I N TH E C H I R C H E .
to God, shulde be abhominable to men. And bis is a dis
confort to be goostli igen of trewe men ; for if we benken how
ba t C rist helpide his Chirche goostli, and put his liif for his
Chirche , to bringe it to fredom,it were a greet disconfort to
se a fend sitte in Cristis stede, and live and do contrariousli
to be dedis bat Crist dide. For as a good heed doib confort
to be meyne of bis heed, so a foul, abbominable heed doib dis
confort to his meyne. And so it were more disconfort to ban
sich an heed in be Chirche, ban to have an heed of a dragonn
or an eddir.
pis witt undirstondib Crist bi bes wordis, as we supposen.
And, b i oure protestacioun b ifore8, we wolen mekeli amende
bis, or a; en-calle bis, if we ben tau3t bat it is fals. But quyk
resoun, or auctorite, shulde meeve men to Goddis witt. As
many foolis arguen here bat if Crist badde bis witt he wolde
have said more Opynli to profit of his Chirche,—but here we
seien bat Crist spekib ofte, bobe in be eelde lawe and in be
newe , derkli to manymen, for be profite of his Chirche. For,
b i be lore of Austin, Crist wole bat men have mede for to tra
veile for Goddis lawe, and to seke be witt berof ; and men can
not disprove bat ne sich witt, hid for a tyme, profitib to Cristis
Chirche , as dampnynge of men profitib. But git Anticrist
grutchib here, and seib, bis witt is not confermed bi holi doc
tours of Goddis lawe ; whi shulde it not be dispisid for defaute
of good ground ? But here we seien bat manyw ittis, which
ben hid in Goddis lawe , weren unknowun to bes doctours.
Whi my3te not God hide bis witt, til bat be malice of bese popesmeevede men to undirstonde it ? And here we axen of Anti
crist, to what Crist spak bes wordis ; and putte he his witt bi
ouria, and disprove ouris if he can, and prove be his contrarie
witt byresoun or autorite. Welmen witen b i bileve , bat siche
popis synnen moche ; and sich synnes, longe gedrid, moten
algatis have a foul ende. Whi shulde not oure Lord Jesus
These words mayperhapsmerely before the pope’
s delegates , of his
refer to the language of the o ning willingness to retract any errors
paragraph of this tract. ut it that he might be 0 have
seems at least equally likely that fallen into . SeeWyclifmeant to refer to the public Wye
-Ii] . p.59.
protestation, which he made in 1378
ls. ll. a
OF M YN Y STR I S
telle profecie of bis synne ? But git Anticristis clerkis grutchen
agens bis witt seid here , and seien, bat Danyel be profeto
bou3te nobing of bes popis ; how shulde bis profecie be re
ferred to bese men, sib bis holi man Danyel was a profete of
be eelde lawe ? But here be fendis procuratour shewib opinli
his folie. For Crist, bat mai neiber erre ne synne , lymytib bis
word to be newe lawe ; and sib Danyel teelde of C rist, how
bat he shulde be deed , whi mygte he not make profecie of
bingis bat shulden falle to Cristis Chirche ? pus be patriark
Jacob prophecide of be tyme of grace. And b ishopis , but
algatis be pope, shulden knowe bobe Goddis lawes ; and bis
token bei beren on hem, whanne bei hilen hem wib hir mytir
And bus Crist and Danyel, of be newe lawe and be elde , tellen
bobe bis profecie , but to what w itt, ober ban is se id ?Aftir seib Crist bat, panne men fiat ben in j udeJ le fiei to billis.
And be fiat is in fie bous , come be not doun to tabe ougt of bi:
bouse and be fiat is in fie f eeld turne be not agen to tabe bi s
coote. pes wordis of C rist ben mysty, but bei ben ful goode,
and ful of witt and counceil, whoso coude undirstonde hem.
But preie we to Cn st, w isdom of be Fadir, bat he gyve us
w itt of hem , if he like , to oure profite . But ; it w e undir
stonden bus, stondinge oure protestacioun , bat bese men ben in
Jude bat b en prestis of C ristis Chirche ; for Judea is confes
sioun b , and bes preestis shulen principali confesse Jesus C ristin word and in liif. pese preestis shulden flee to hillis , for
to take ensaumple of holi preestis bat weren b ifore, and lyveden
pore liif of almesse, and speciali to be hi3e hil, [at is JesusCrist, how he livede bis pore lif, al if he were in be heigbe of
hillis,and alle men shalflowe to him, as Ysaie seib.
pe secounde part of be chirche is seculer lordis, and be i ben
The tw o horns. or points , of the
mitre. a re emblematic both of the
two tes taments , and of the tra
d itionalhorns on the head of M oses .
Acco rd ing to and (Kircben-Lex rcon), the form of episcopal
consecration in the Roman Chm ch
conta ins the follow ing passage :‘ Imponimus , Domine , capiti hujusantistitis et agonistae tuae galcam
munitionis et salutis , qua tenus deco
rata facie e t armato capite cormbus
u tr zusque testamenti terrib ilis ap a real
adversarirs veritatis .
’
The a i us ion
to the lucid issima cornua’
on the
face of Moses follow s .
b St. Jerome explains Juda to
mean lauda tio, sive confessio.
’
Gen. xxix. 35.
OF M YN YSTR I S
and wanten love of Goddis lawe, and tellen more b i be popis
lawe ban b i be lawe of Jesus Crist.For, as bei seien untreuli, be pope is evene wibPetir in power,
but who shulde untrowe Petris sentence ? sib his wri ting is
bileve. Men bat han love of Crist, and so hete of somer tyme,
witen wel bat Petir badde power and witt for to write b ileve ;
and bis power and bis witt wanten to preestis after apostlis.
For Poul badde passingli bis power, for to knowe b ileve of be
Chirche ; for bis keye badde Poul more ban Petir , or Ober batCrist wolde not gyve bis witt but power is evene in preestis
to assoile men of her synnes. And so alle goode popis have
evene power to teche be weyto hevene , and to asso ile men bat
ben contrit, for God assoilib alle sich first. And manypointis
of Goddis privywitt hadden Poul and Joon, bat Petir wantide ;and alle bes writeris of Goddis lawe hadden autorite of God to
be scrib is of Goddis word, be which autorite wantib to preestis
aftir. And so men shulden specifie power and cunnynge bat
ben in preestis ; for in summe be apostlis passen , and in summe
bei ben evene wib obir.
And bes men fieen in Saboth bat tellen to mouche bybe
pOpis lawe , and trowen to cerymonies berof, as it were law e of
Jesus C rist. For it is knowun bing to men bat oure Saborh is
turned to Sunday. And, as be i seien, be pope ordeyneb bat bus
be Saboth shulde be turned ; and men of be chapitre lawe
chargen more traveile on be Sondaie ban bei done a deedli
synne , done banne or in obir tyme . pes two men ben en
combrid to helpe hemsilf to flee bis peril, bat wanten hete of
charite and tellen to moche b i mannis lawe .
And fianne sbal be greet tr ibulacioun , wba t manere w as ner'
ere
bef ore f rofie bigynnyng of fie world, no sbal be done aflir . And
but gy'
fies da ies sbulen be abr eggid, fier sbulde not be saved ecb
fleisb , bat God hab ordeyned to blis ; butf or cbosen men sbulen
fies da ies be abr cggzd . Here men benken bat Crist spekib of
tribulacioun of soule , for men shulen be oblishid to be peyne of
helle for synnes bat bei shulden do ; and vertues shulden be
binne sowen or usid in C ristis name . Bileve shal be exilid , and
in stede berof shal be take bis eresie , bat be pope mai not
synne ; but whatever bat he feyneb to hynde or unbynde , it shal
w r cmr .
I N TH E CHIR C H E .
b e so in hevene ; for Crist mut nedis assente to him. And in
sted e of hOpe of blisse shulen men hope bis popis helpe, summein fatt beneficis, and sum in gifte of croiserie , and sum in con
fe rmyng of be pope , and sum men in cursyng of her enemyes .
And al bis shal be bou3t, as who b ieb an oxe or a cow. And,
as anentis charite , it shal be turned to love ofmoney. And for
sich hevylove of fieish and of worldli goodis, shal manymen
be killid and moo dampned to helle. Men han herd’
of batels
b itwixe rewme and rewme, but so general striif 8 as now is
among manyrewmes was nevere herd b ifore fro b igynnyng of
be world. For ai oure west lond is wib bat oo pope or bat obir ;and he bat is wib bat oon, hatib be tobir, wib alle hise . And git
ipocritis feynen bat al bis is for charite and bis ypocrisie is
worse ban bat ober synne b ifore , for bis world growib in synne
fro yvel to worse . But bis tyme shal be short, as Crist seib, batmai not lye . For as alle moten nedis be saved whom C rist habordeyned to blis, so bis tyme mote nedis be short, to helpe hem
bat ellis wolden perishe , and so,not ech bat God hab ordeyned
to be saved shulde come to blis. And so God mut nedis
ordeyne sum remedie in be meenes ; for as fier wolde ever
brenne, stondinge be mater of fier, so synne wolde ever growe ,
but ; if Crist wibdrou; be mater. And bus God mut nedis put
fier and synne in helle , and departe hem from holynesse bat he
hab ordeyned on obir side. And bus , sib b ileve techibmen bat
bese wordis moun not be fals, and Crist himsilf b iddib men bat
reden hem undirstonde hem, what men of rigt bileve shulde not
undirstonde bis gospel?
And Crist medlib medecine for bis tri bulacioun , be which
expowneb sum weye be w itt of bis gospel. For Crist seib, batmai not lye , pan, zf ony sbal seie to3ou ,
L o, bere is Cr ist, or fiere,
trowe ;e it not. And b i bes wordis benken trewe men, sib Crist
tellib here ground of bis harm , and C rist tellib bat men shulen
t ‘The vanityra ther than the in decease , of Bened ict the Thirteenth .
w est of the nation determined the Rome and the rincipal states of
and the clergyof France. The I taly. Germany, ortugal. England ,
states of Savoy.Sicily, Cyprus , Ar the Low Countries . and the kingragon , C astile. Navarre , and Scot doms of the North. adhered to the
land. were inclined bytheir example prior election of Urban the Six
and authority to the obedience of Gibbon'
s Decline and Fall, ch. lxx .
Clemm t the Seventh, and. after his
SM OKE. VOL. I ] .
O F M YN YSTR I S
holde , summe bat here is Crist, and ober men ba t bere is Crist,in hem bat feynen hem Cristis vikeris shal al bis diseencioun
rise . For as Grekes han seid b ifore bat bei han be rigt bileve,
and in be Chirche of Rome is errour , for synne bat rengneb in
be pope , so seien bese Sarasynes bat Cristene men han fals
b ileve ; and Jewis seien also of Cristene men bat be i ben fals.
for bei trowun not in Crist, ne suen him as be i shulden do. For
if bei wolden lyve in vertues, as Crist lyvede and taugt to lyve,
bei shulden have pees among hemsilf, and obir men wolden
turne to hem. But now be moste falshede and synne of be
world is in be pope , bat feyneb bat he is Cristis viker, and moost
holyman bat lyveb and bus comeb divisioun to be las te , ifGod
wole. For sum men seien bat here is be pope in Avynoun, for
he was well chosen ; and sum men seien bat he is gundis at
Rome , for he was first chosen 0. And no man of b ileve , bat
trow ib bat Crist is al witti, shulde untrowe bat ne C rist tellibhere of bese dyvysiouns ; and bat be pope , bat feyneb him viker
of Crist, is a greet cause of alle bese divisiouns. And as he
gabbib on C rist and him, bat Crist lyvede bus, and taugte him,
and bad him for to do bus b i auctori te of Crist, bat defendibhim from alle men, so C rist bad him to defende dow ing of be
Chirche , and clcpe it patrimonie of C rist bat was don on be
crosse. Sich blasfeme gabbingis , bat ipocritis maken agens
C rist and his law e , disturblen be Chirche . And as Jes us in be
elde lawe was clepid passingli C rist, for he was a gree t profete
to help men and save men, so bes popis seien now , bat bi
graunt of hem bei ben passingli Crist ; for be i passen ob e r
preestis , as be sunne doib be moone . And so C rist se ib sobli,
bat manyshulen come in his name and seie bat, I am C rist, and
disseyve moche folk.
And C rist tellib bus be cause of bis word ; per sbulen r ise,
seib C rist, pseudo Cr istis and pseudo-propbetis, and fiei sbulen p e e
grete tokenes , and woundr is fierw ifi ,so fiat, {f it ma i be, men be
br ougt into er ror, ; be,fie cbosen of God but bis laste mai not be .
gun k !“ Bi be se pseudo
-C ristis , and b i bese pseudo-
profe tis , undirsts and
This pas sage proves the treatise to have been w ritten w ithin the
ponttfica te of Urban, A .D. t378 1389 .
O F M I’N YSTR I S
And here trewe men benken bat Crist gyveb a good rule to
avoide sich feynyngis. Whanne bat bei shulen come, posse
men not to hem ,but take hede to her groundinge ; and, if 16
prove not bat it is bileve , loke bat bei avoide it on a war manere.
As sum men seien here , bat bei wolden fayu trowe bis, if bei
wisten bat it were b ileve , or her wittie taugte hem bis , or resoun
approude it ; but bei seen noon of bes bree , and so bei dar not
assente to bis, lest bei be ledde in falshede agens be renle of
Crist. And of bis men han two ober reulis, bat helpen hem in
bis liif. Oon, bat wheber pope men nennen, bei b ileven not but
he is Cristis viker, and so bei wolen neiber figte ne fiite in bis
cause bat is uncertein. But as Grekis and obir strangeris ben
here in pees, and leeten foolis figte , so trewe men ben here in
pees, and neiber wolen fi3te here ne dispende . For bis were
a fendis cause, to figte and prove bis to be Cristis viker ; sibCrist wolde not bat men fougten for him ; and who woot wheber
bis be a fend ?
pe bridde reule bat men usen here, [and] puttib manymento reste ; bei delen not wib bes newe ordris, but supposen hem
heretikes,be bei mounkes
,be bei freris ; for bei grounden hem
not on resoun ,but bei ben newe b inebe b ileve , and suspect for
many cansis. And so ben alle bes prelatis bat han posses
sions in be name of Crist. And neiber cursingis ne b lessingis
of sich ben chargid of bese trewe men. And if be i hadden
many felow is to holde bis, and binge bat sneb, it w ere a weie
to b ringe in be firste ordenance of Crist. For C rist b iddib us
not b ileve to sich preestis whatever bei seien. How shulden
men 3eve hem goodis or commune w ib hem in word or dede ?
And C rist b iddib of himsilf bat men shulden trowe to hise
workes . And bus men shaken freris awey as Etnycus'l or
publicans ; and algatis sib bei wolen not gyve her fe ib undir her
comun seel,and putte it bi oure elde feib, bat trowib bat be
sacrid boost is Goddis bodi in forme of b reed, as C rist se ib.But
,for C rist hab teeld in maner of his comyng to be laste
doom , he tellib more of bis laste comynge, how it shulde be
sw iftli. As fie ligtnyzzge eomefi outf rofie eest, and appenfi untofie
fl Ethnicus tn the Vulgate , Matt. xviii I 7 .
I N TH E CHIR CHE.
west, so sbal be comyng cy’
mannis sone tofie dai qf dome. And
w b erever fie bodi be, sbulen fie eglis be gedr id. And anoon,
tr ibulacioun of fio daies , sbal fie sunne be ma d derb, and fie
moone sbal not gyve bir ligt, and ster r is sbulen f alle f ro bevene,and ver tues (ybevene sbulen be mooved. Andfianne sbal seme a
tokene (y’
mannis sone in bevene and fianne allefie bynredis offie
land sba l sorew for her synnes ; and fiei sbulen see mannis sone
comyng infie cloudis of bevene w zfi a moebe vertue and w ib maj este.And be sbal sende bise angels w zfi a trampe and a greet vois and
fiei sbulen gadere Cr isti s obasenef romfourW is of bevene,f rofieb i3esteplaee of bevenes untofie eendis of bem. Of fie j ige tree lerne
3e fie parable, Wbanne fie br aunebe (y'
it is tendr e, and fie leeves
br ode, 3e w iten fiat somer is ui3. So and ;e, wbanne 3c sbulen
se alle fiesefiingis , w ile 3efiatfie comynge is ny; in gatis. Sofili,I seie to gou,fi is bynrede sbat not passen til alle fiingis be doon.
Hevene and erpe sbulen passe, but my wordis sbulen not passe
aw eie. Of fiat da i no man woot, ne fie aungels of bevenes, butfie
f adir cloone. But, as it was in da ies of Noe
,so sbal be eomyng of
mannis sone. For as fiei weren in da ies bi/ bre fie gr eetflood,eg'nge and dr inbynge, weddinge and takinge to w edde, to fiat da ie
fiat Noe wente into fie sbip, and fiei bnewen not til fieflood earn,
and took awei bem alle so sbal befie comyng (ymannis sone to
pes wordis ben treuli undirstonden of be dai of dome, but git
bei ben ful derk, as oure Lord wole mesure hem. I t is seid
comunli bat Crist shal come doun in haste , in cloudis of be eir,
as he wente up in cloudis . And here men donten comunli,
wheber bat Crist shal come into be valeyof Josaphath or into
obit place of be eir. And it semeb bat Crist wolde bat bis witt
were bus knowun to men, bat wherever his bodi were, shulden
be gedrid men bat shulden be saved. And bes men ben clepid
eglis, for her hi; lyf in hevene ; and it is liklybat bis shal be in
be e ir , and dampned men in erbe . And Cri st shal come in his
bodi, wib tokenes of his passioun ; and beimoun be in sotil bodi,and after be severid as he wole . Greet multitude of aungels of
hevene shal come wib Crist to bis doom, and alle be spirits of
men in hevene shulen take hem able bodies. Dis trumpingeshall be moving togidere of bodies of men fro eest, west, north
,
O F M YN Y STR I S
and south, as Crist himsilf hab ordeyned. But muse we not
wheber bis trumpe shal be of bras or of silver, or it shal be an
horn,and be left here in erbe . Sich wordis ben sobeli spoken
here , to make men drede be daie of dome ; for he is not on
Goddis half bat dredib not bis jugement.It semeb bi bis text of bis gospel, bat soone aftir be higeste
of Anticrist shal be bis daie of dome, wib signes bat C rist tellibhere . But we dar not take of bis text, bat fiftene ; eer bifore
shal be shewid fiftene tokenes to warne men of bis dai ; but
alle be signes bat Crist tellib here mai be in an hour or lasse.
De sunne mai be derkkid heter bi fumes bat shal cleer be erbe,and ; it it mai be b ri3ter, aftir bat be prophete se ib. De moonemai be to men in erbe al derk, or hid to hem , and ; it aboven,
in cleer ligt, be bri3t, as be prophete seib. De fallinge of be
sterres fro hevene mai be visiouns in be eir, bat bod ies glorified
shulen shewe in comynge doun to du pned men . Movyngof vertues of hevenes, shal be of God in hise aungels , bat shulen
gadere be bodies ofmen, and teche men whiche bei shulen have.
And muse we not whet alle men shulen be of 00 sta ture banne,or wheber ech shal have bat bodi bat he badde here in erbe.We ben sikir of b ileve , bat it shal be at bat dai as it is best for
to be , or as men shulen w illen bat shulen be saved ; and among
dampned men shal be sovreyn rigtwisnesse. And muse we not
wheber a] be filbe bat now is in bis world shal b e banne gaderidin helle , and medlid w ib fier to punishe men. Des foure wyndis
bat C rist spekib of moun be foure mevyngis of be e ir, in which
mennis bodies shulen be moved , to ech man to take his bodi.
And bis mai be sonner doen ban it is spoken now o f us biz
borers . And alle be meedful bougtis of hevenes , bat goode
men hadden,shulen be gaderid, and also voyu bougtis of obit
men ; and be fruytis of bes bongtis shulen be meritis or deme
ritis . And ri3t as God makib al in mesure , so speciali it is of
bes men . For if a fige tree be shapen here to his fruyt and to
his cende , moche more is mankynde shapen to be ende bat
God hab ordeyned . And so ,whanne saved men ben redi in
noumb re and in qualitees , shulen also dampned men ben redi
to take be ordenaunce of God ; for bis tyme mai laste no longer.
ne bis dome be de fe rrid .
OF M YN YSTR I S
Twof emalis sbulen be grynding at a gueerne fie toon sbal be
taken andfie tofiir lef t. Tzoo sbulen be infie bedde fie toon sbal
be taken and fie tofiir lefl. It is seid comunli, bat Crist partibhere mankynde in bree partis ; and ech of hem Crist dividib in
two partis be oon part shal be take to hevene , and be tobir
part shal be left to peyne . Sum men ben ordeynours of menais
state here m erbe and bes men ben m be feeld ; and sum men
of bes shulen be saved, and sum men of hem shulen be dampned, after bat bei have served here. De secound part is lower,
bat is b itokened of wymmen ; and bis part is laboreris , and obi:
bat traveilen in peyne. And sum of bes shulen be saved , as
innocentis and trewe workmen, and sum men of bes shulen be
dampned, as bes bat ben not baptisid bi baptym of be Holi
Goost, and ben unworbi to be saved. De bridde part of mankynde is divided in two part is. Sum men lyven contemplatif
liif, as bese bat resten in her bed, and have oile of hevenli
bingis ; and al bes shal be saved. And sum men lyven a
bougtful liif, and resten in beir bed fro workis, but bei benkennot on hevenli bingis, or ellis hem wantib devocioun. And siche
ben manycalkelatours, and astronomye and obir sciencis. Defirste of bes ben taken to hevene , and be tobir ben left to helle .
And herfore Crist biddzfi us wabe, f or we buaw an not w bat
boure oure L ord is to come. Dal fiinge w ile ;e wel, fiat if fie
bosebonde man w iste wbat bour fie fieef were to come,cer tis be
wolde wake,and suf r e b im not to myne b is bous . And fierflre
be ;e redi f or wbat boure fiat 3e gesse not,mannis sone is to
tome. Wbo, gessist fiou ,
is trewe servaunt and war, wbam bi s
L ord bafi put above bi s meyne, fiat be gyve bem mete in aw eP
Blessid be fiat servant, wbom, wbanne b i s lord sbal come,sbal
fynde so doinge. Sofieli , I seie to gou , f or upon alle b i se goodir
be sbalput/e b im. But gf fiisyvel servaunt sbal seie in b i s ber te,lily lord mabzfi dwelling f or to come and if be gynne to smyte
fie lordis ser vaunti s fiat ben w zfi b im,and if be etc and drynbe
w zfi dr unken men fie lor d of fiat servaunt sbal come in fie da i
fia t be b rwzfi not,and in boa r fiat be bnow zfi not
,and sbal depa rte
b im, and be sbalput bis par t w tfiypocr iti s fier sbal be weg
'nge
and gna sting (yteefi .
Dis laste word , unexpowned bifore , is dredeful to prelatis.
I N TH E CHIR C H E .
For as be servant is blessid of God bat feedib goostli his
sugettis, so bat prelat is cursid of God bat faillib in bis foode .
And he smytib hise b reberen bat dwellen servantis wib him ;for alle men here in erbe ben togider Goddis servantis ; and
he smytib hise breberen oo manere or obir. For algif summe
woode preestis leeven for to preche, and ban joie to fi3te, bobein her owne persone , and to lede men to fi3te , nebeles ober
prelatis smyten her breberen goostli, not oonli for bei spollen
her goodis and lordshipis bat bei shulden have , but besemehlis of pore men bei ravishen from hem, and biden hem ;
and algatis bei smyten be soule , whanne be i done injurie to
men,whanne bei wibdrawun preching and service bat bei
shulden do. And so ber worldli liif, bat lettib sich service,
is moche worse banne a strooke upon be cheke wib an hand ;for be face of be soule is more worbe ban be face of be bodi,and so smytinge in be soulis face is worse ban bodili smytinge.
And bus b iddib Crist, If a man smyte bee in be goostli cheke,for love of be bodili cheke, ;yve him be tober ; for losse of
bodili goodis is lesse ban losse of goostli goodis ; and bus manyb ishOpis smyten her sugettis. And bes foolis weenen bat bei
do wel in dowing of her chirches ; but love of worldli goodis
hab maad hem over drunken, for her w ittis ben undisposid to
perceyve hevenli goodis. And alle bese drunken prelatis sein
in her bertis bat Crist dwellib longe b ifore he come to be dome ;and berfore in be meene tyme bei shulen lyve as be world axib,and take gladnesse of be world aftir her astaat. Certis, bes
ipocritis ben out of b ileve ; for bei shulden trowe bat her spirit
shal ever be ; and sib be dai of doom mote nedis be sum tyme ,
bei mut come to rekenyng, as Crist tellib here. And dwellinge
of bis juge tellib bat her peyne is more ; for a darte bat comebof fer smytibmore grevouseli. And bis daie comeb as faste as
onytyme mai come ; for no tyme mai come swiftlier ban comebech tyme . Oo tyme comeb bifore snober, but noon faster banober. And him faillib b ileeve , as beest, bat takib not bing but
bat is now . And herfore seib Moises : Biside us is be dai of
losse , and tymes hasten to be present. For sib al tyme bat
shal be is present to God, wite we wel bat be dai of dome
comeb certeinli and swiftli. Dese prelatis of be world eten and
O F M Y N Y STR I S
drynken wib drunken men ; for bei kepen to have no ser
vauntis, but men bat ben riche to be world ; ne have speche
wib ober men, but wib rich men and worldli. And herfore
be fadir of be freris techib hem to wexe riche , and to feyne
her povert in ech persone, but to grounden riche sse in be
greet persoone0, and bere bei resten more falseli and more
sinfulli agens Goddis lawe ban if bei weren in a simple persone.
And alle bes men ben drunken ; but more bes ipocritis ban
obir. And bis drunkenesse of hem makib hem not to hOpe
comyng of be dai of dome, ne our of her deeb ; and so bis tyme
moot nedis come unwarly to hem. And at be day of dome
shalGod departe bis prelat fro men bat shal be saved , as kidis
ben departid fro sheep ; and his part of be jugement shal be
wib ypocritis. For al if alle dampnede ben ipocritis , git ypo
crisie is more in preestis, bat feynen her staat hier ban it is in
worldli men ; and herfore of her owne moub bei shulen be
dampned depper ban ober.Lord ! who mai be depper dampned ban shulen be bese
false popis ? For bei seien bat bei ben moost blessid , and git
bei grounden alle synnes of be Chirche ; for bei consenten to
werris and to w rong liif of seculers ; and alle be synne s bat
prelatis done bei autorisen ,as beedis berof. And obir meede
han bei noon,but worldli goodis getun b i symonie ; and bes
goodis shulen not helpe hem at be dreedful daie of doom.
And bus bese newe ordris ben groundid in ypocrisie for alle
her signes serven of nougt, bat bei han over Cristis reule,but
to crie her holynesse over ober worldli men . And sib bei
mygten be as hooly w ibouten sich feyned signes, e iber bei
moten in hoolynesse passe disciplis of Crist, or ellis her signes
ben false , and hemsilf ben ypocritis. And herfore C rist clepibso ofte bes Farisees , ypocritis , and seib here bat false prelatis
shal have her part w ibypocritis. And so it is lieli to men bat
bes ipocritis shal be deppist dampned .
Obir wordis of bis gospel ben expowned in ober places . But
here men grutchen agens be w itt bat here is govun to bis gospel,and speciali herfore , bat it sowneb agens be pope , and so agens
Wyclif employs the phrase‘
greet persone in the sense in w hich we
now say corpora tion .
OF M Y N I’STR I S
tellib moost bi, ban shulde be Chirche of Crist be severid fio
hebene men ; but now men ben hebene in soule , and cm
ordre stondib wibouten , in signes ; and bis is more horrible
ban if mennis skyn were taken of hem.
To be secounde resoun bat is ma d, trewe men seien on bis
manere. Dei graunten bat be Chirche hinobe hab an heed, batis Crist, heed of aungelis and of men, alle bat weren , or shulen
be saved ; and we doren not putte two beedis, lest be Chirche
were monstrous. But wel we witen bat Crist wolde ordeyne
ever more oon beter ban anobir to wende to hevene b i his
lawe , as he dide Petir for a tyms and if he ordeyne manyfelowis to helpe Peter, as he dide Poul, so mouche more ben
men holden to God. And bis reversib not his ordenaunce ; for
ech apostle badde in his contre pleyn power, wib helpe of C rist,
so bat noon badde nede of Petir, to renne and be oonfermyd
of him . And if ony seie be reverse , lete him prove it bi
autorite ; for resoun faillib in bis mater, to prove bis bing batmen dremen. And so Petir was not heed of be Chirche, but
a capteyn of be Chirche. And certis werriouris wolen scorne
bis resoun , bat if a man be capteyn , he is heed. Petir was
capteyn for a tyme , and aftir him was Poul capteyn ; and berwas noo striif in bis , which of hem shulde be capteyn ; for hem
fel noo worldli wynnyng, but more traveil axibmore blis . And
so, if men wolca not be apis, but speke b i ful sim ilitude , bei
moten maken pore staat of be Chirche , as it was in Pe tris tyme,and in bat forme bat Crist chees Petir, chees an ab le man as
was Petir . But al be world wole skomo bis skile , bat if C rist,
bobe God and man , chees Petir b i pure Goddis lawe , banne
be cardinalis aftir shulden cheese a feend bi pure mannis lawe.
Certis, neiber bese cardinalis cheesen oon able as Petir was,
no ordeyne him to be pore , as Crist ordeynede alle hise apostlis.
And where C rist seig, in his Fadir, who was moost able of his
apostlis, bes cardinalis loken b i her lawe who is moost mygti to
be world ; and bus bese two elecciouns goen even b i contra rie
weies and over lew id is bat lawyer bat seeb not bis diversite .
To be bridde seien trewe men, bat be first word and be
secounde ben sobe but bes blynde bussardis moten knowen
first what is C ristis Chirche. Dere ben bree Cristis chirchis ;
I N TH E CHIR CHE.
oon bat hab vencussid, and is above ; anobir bat slepib in pur
gatorie ; and neiber of bes az ib sich a pope ; but be bridde is
figting here ; and bis wib obit axen Crist her heed . And which
of bese is moost pore, moost meke , moost servisable, is capteynof herb bi be jugement of be Heed above. And bus shulden
men leve worldli pryde and worldli lawis in bis mater, and
triste algatis to Goddis lawe, and traveile not to chese sich
a pope ; for bis name is new foundun, and ablid wib chesing of
him And bus, for alle bes wanten ground, Cristene men
shulden dispise hem ; sib alle bes cheseris cannot telle wheber
bei han chose a fend, or wheber be i ben partis of holi Chirche ,
or be pope bat bei chesen. And so it were a greet folie to
traveile for to chese bus, sib bei witen not wheber bei plesen
God, or done agens him and his Chirche. And bus to traveile
in sich doute, where men mygten sureli traveile in certein, were
folie wibouten ground, and nevere bedun of oure Lord. And
bis movebmanymen to fie alle sich eleccions, sib bei witen not
wheber it plese God. And men trowen bat bis movede Petir,wib obir apostlis of Jesus Crist, to chese Mathi bi lott, as tellib
be book of apostlis dedis ; for bei witen nere wheber it were
good banne to lceve bis, and seie her Pater Noster but no man
abulde do ongt, but bing bat he were certein inne. For as it is
folie to chese be worse, so it is folie to chese be uncerteyn.
Dese cheseris wolen be even wib Crist ; berfore her folie doibhem harm. And so be Chirche shulde be wel governed, if it
tristide hooli in Crist, and made not sich elecciouns wibouten
his revelacion. But now men wolca governe be Chirche wibouten autorite of Crist, and bi her newe lawis cheese oon heed,
and do her dedis ; and bus Crist wole chese a viker, al if alle
bes goen doun to helle. And anentis bes newe lawis and
ordinance of be pope , it were beter bat bei slepten and restiden
in Goddis lawe. For alle bese popia, wib her cardinalis, kan
unnebis undirstande Goddis lawe ; how shulden bei maken
uncertein newe lawis, bat Crist shulde b idde ? For certis, if bei
don augt bat Crist doib not bifore hem, bei worchen agen Crist
be fendis work, to her harm.
That is,—derives the powers which are associated with it merelyfromthe election itself.
O F M Y N I’ STR I S
To be fourbe resoun, men answeren and seien bat bese menwiten not wheber onyman of Cristis Chirche wolde assente to
bis court ; and if ony wole assente , grounde he him and
answere here, how he woot bat God wole bis, or contrarie bat
he doib, and how mygte bis be wiseli don ; for certis bis fool
woot nevere . And sib ber ben fewe wise men, and foolis ben
wibouten noumbre , assent ofmore part ofmen makib evydence
bat it were foli. For as multitude of wise men is confermynge
of her dede, so more multitude of foolis is evydence bat bei
done yvel. And liclybis court wolde dampne men bat speken
bus agens hem ; but Crist wolde save hem to blis, if bei sufl’
riden
bis in pacience. And bes foolis cannot seie whet mo men ben
wib us in bis point ; but of aungels be we certein ; and lieli mo
men of Inde , of Sarasyns, and of Grekes, and of Jewis , and
goode Cristene men, wolden seie bat bis sentence were sobe.
And however bat men seien, Cristis lawe and resoun wole not
faile ; and so,if men sekon wel, men shulden fiynde bat it mai
not be proved bat it is resonable to have sich a pope . For
nobing shulde prove it but oon of bes bree ,—over ligt undir
stonding ofword is of C rist,— evydence of mannis law e , bat errib
bus in chesing,- or custume , wib opynyoun of a mouche peple.
But noon of bes mai prove ougt, al if bei moun blynde men .
De first hab noonevydence gif C rist chees Petir and succes
sours of him to lyve aftir C ristis lawe , banne be cardinalis shulen
chese whom ever hem likib to lyve contrarie Inf, and do how
ever hem likib. As anentis be secounde , it were a foul bing toprove errour b i errour, where is a greet diversite and be rfore
bes spekeris shulden justifie first mannis lawe , and after shewe
be sufiicience of be similitude . De bridde maner of proof
is knowun to feble ; for many shrewid custumes and false
mennis opynyouns proveb not her entent, but tellen more
errour ; as , if Iyndis or Sarasyns, Grekis or Jewis , han bisopynyoun ,
it is not berfore sob.
And here moun be skilis maad to prove bis sentence . C rist
ordeynede not in be Chirche , but bat bat he w itness ide in his
lawe ; but C rist w itnesside not in his lawe sich chesing of be
pope ; banne Crist ordeynede not in his Chirche sich chesing of
be pope . And nebeles men seien here, bat in vertue of be
taken bya
e a rightuse of the
O F M YN I ’STR I S
chargibmen wib service as mouche as bei han power to ; but
bus takib [be pope] bis unfoundid staat ; and berfore C rist or
deynede it never. De pope takib on him power and cunnyng,
for to governe albis world, bobe in spiritualte and temporalte, as
moche as fallib to wynne hevene but git he leveb to preche be
gospel, and bat is moost bat Cri st had ever. And herfore Crist
bad Petir bries to fede his lambren and hise sheep ; and noo
drede Crist undirstood of foode of poverte and ofmekenesse.
For, as Petir tellib aftir , he hab neiber gold as silver.
If we goen speciali bi manydedis of be pope , we moun wel
see Opinli bat him failib power and witt to do bes dedis wibout
errour ; but how shulde Crist enjoyne hem bus ? And b igynne
we at elecciouns or provysyouns of be pope. He seib bat heshulde make hem generali in Cri styndom ; but C ri st cheese
nevere apostle to him,but if bei camen to his presence, and he
made hem able bifore to do be ofiice bat he enjoynede ; as
Crist ablide Scarioth sumwhat to do wel his office. Lord,
whebir ech pope aftirward passib here Crist wiboute mesure !
Poul seib, bat Anticlist higeb him moche above C rist but wel
we witen bat bis boost is fals, and comeb of be fend. For be
pope woot not be perilis bat comen to his owh e persone ; how
shulde he knowe be persones able bat he sig nevere in fer
contres ? and sib Crist and Petre diden not bus, whi shulde be
pope presume bis ? his owne synne were ynowg, if he took no
more on him. But coveitise semeb be cause , and not merit to
alarge his blis. And sib Petir hadde Poul to felowe , and obir
apostlis, wib Clement, whi shulde not bis pope have felow is and
helps, as God hab? Poul seib bat Petir and obirs gaven him
good felowship ; but it passib felowship oo pope to distrie
anobir, and alle men bat holden wib him,and berto feyne a
croiserie . Lord, whebir bis pope mai not synne in governance
of so mouche peple ! certis banne is he God , and present bourgal bis world. And banne he passib Jesus C rist, bat w ente ofte,
and not in veyn, to be present in manyplaces, aftir bat his man
heed axide . Alle bes shewen bat coveitise moveb be pope to do
bus, for he wolde not have a felowe, and take part of his wyn
nyng and so pride and coveitise blynden be pope in his liif.
And so men b igilen him bat seien bat he is moost blessid fadir,wxcu r .
I N TH E C H I R C H E .
for pryde and coveitise meven him to blasfeme in Jesus Crist,and forsake Cristis lawe , and take anobir as Anticrist, and to
drede not be dai of doom, as men bat ben out of bileve . And
it were aloon to men to truste in him and leeve Goddis lawe ,
and oblishe hem to a fend, and serve bis fend and forsake Crist.
But God seib, But cursid be he bat afiieb him bus in man,and
puttib fleish his laste strengbe , as bis fleish were his God ; for
no man shulde afiie to man, but as help to Goddis lawe. And
if he reverse Goddis lawe, triste to it, and leve bis fend.
Ifwe taken heede to obere werkis bat ben feyned of be pope, 333we moun se ligtli how bei croken fro Goddis lawe to be fend.
For if he assoile or gyve pardon, obir maner ban Crist wole , indulgence;
certis he feyneb him to be God, and blasfemeb in Jesus Crist.For no man mai forgyve synne but if Crist forgyve it first ; and
prestis ben aftirward Cristis vikeris to telle be w ille of JesusC rist ; and if bei sillen bese indulgencis, and gabben bus upon
God, bei chafi'
aren wibGoddis power, and gabben as fendis on
her God, for bei seien bat Crist assoilib, and git be synne levebworse ban it was . And bis movebmanymen, sib bei witen not
whanne Crist assoilib, to Speke upon a condicioun , and suppose
aftir signes. And bus marchaundise of shriftes and graun ting
of indulgencis shewen opinli of be pope bat he passib be drede
of God, for he wole graunte for a preier bat himsilf makib two
bousind geer0, and for C ristis Pater Noster he wole not graunte
half a dai. What man shulde trowe to bis, al if be graunt be to
a kyng? for sib it is mesurid bi graunt of Crist, if bis graunt be
ongt worb, Crist loveb more his Pater Noster ban obir preieris
bat man can make ; and if bei comande aungels here to bere
mannis soulis to paradis, bis comaunding is not worb but ifC rist comande bifore. Sich b iddingis in prelatis shewen pride of
Anticrist ; for wherb i shulde bis man wite bat he hab power to
b idde bis ? Petir, and obir seintis , hadden revelacioun of God ,
bat Crist wolde bat it were so, as opin miraclis shewiden to men ;
but doumbenesse of bes signes tellib us bat bes wordis ben fals,and croking fro Cristis liif unto be world techib men bat besewordis ben feyned, for pride and for coveitise. And sich fals
See ante. p. 303.
SERMONS. VOL. I ] . E e
OF M YN I’STR I S
feyning on God durste be fend never take on him, ne seie bat
he mygte not synne ne varie fro Cristis wille. For be fend wole
seie nobing, but if he have some color berto, and suppose bat
sum man wole bileve bat bi bis colour ; but what colour moun
men have to trowe to siche indulgencis ? For it were opin
beresie to trowe bat Crist acceptib so persones, and lette be
goodnesse of his preiour for novelrie of mannis preyour. Anober
side it were beresie to trowe bis but if Crist grauntide it. And
so sich grauntis meeven men to trowe a fals as bileeve , and to
trowe in sich falshede, and to lceve be love bat C rist hab
3ovun.
But 0 good such speche doib, as ech fend mut nede do good.
It holdib manymen at boom, and lettib to traveile fer for par
don , sib a man mai in 00 daie gete here manybousynd 3eer , and
so hope bat he shal not come to purgatorie bifore domesdaie ;
and aftir bis shal noon be purgid, but eiber be in helle or in
hevene. But albis doib harm and good , as it conteyned bobegood and ivel but be good is groundid of God , and be ivel of
be fend. For be fend, bat is kyng above alle children of pride,
hab taugt his viker b i a proud noumb re , to b igile men lyvynghere
,first to gyve beneficis, and make suget to him lerned and
lewid. And be first part is not groundid, but as Job is w iif
badde him blis God. be gospel tellib how oon preiede C rist to
parte be heritage b itw ixe him and his brobir, but C rist forsook
bis, and seide , M an,who made me juge over gou ? And God
wolde telle in his lawe what jugement bat Crist badde govun,if
C rist badde jugid in bis caas . For worse jugementis ben w ritun,
and bus if C rist lefte to juge b itw ixe two men of worldli goodis,
his viker shulde leve to juge a] bis world, where jugement is
more perilous, and w itt wantib to juge wel,and al obir bingi s
failen . For be pope know ib neiber be place ne persone bat he
avaunsib, but he oblishib be clerk to him,and takib part of his
spoiling,and nedib be peple to do her almesse to a fend bat
harmeb hem. And bus seib Robert Groostheed bat besebullis ben heresies 8 , for be i ben false looris, contrarie to holi
The w riter appears to refer to tete , then on his death -bed , and hisM at thew Paris , who under the year physician , Friar John of St. G iles
'
;
1 253relates a conversa tion w hich in the course of which the Bishoptook place between Bishop Grosse proved that both the act of the pope
O F M YN I’STR I S
Goddis lawe betir be kept, and bis were mouche to Goddis wor
ship, and profit to mennis soulis. And so bis lawe of Anticrist,
w ib execusion berof, doib dispit to God .of heven, and moche
harm to mannis kinde ; for pees and rigtwisnesse and helbe of
soule shulden better be nurishid b i Goddis lawe. For kepe men
wel be ten comandementis, and alle bes shulen more larg'
elycome . And git bes heretikes stryven bat bis lawe is betir ban
Cristis ; for be pope ordeyneb discretli more punishinge for
hem bat b reken bis lawe ; and bus Cristis lawe is put abak,and Anticristis lawe magnefied.
pe fourbe good feyned of bis viker is governaile of bisChirche. For rigt as an abbot reulib his covent, so be pope
reulib al bis Chirche , and techib hem how bei shal rise and etc,
and how bei shulen bidde her hedis, and sacramentis wib oberdoutis bis pope declarib whanne it is nede ; and so he is more
nedefulban be abbot to his covent, or be lord to his comunes,as Crist is moost nedeful of alle . In bis fourbe is mouche
errour, and turning fro Cristis lawe ; for Crist nedide not his
apostlis to rise ever more at mydnygt, ne to faste as men done
now , ne to be clobid as bese newe ordris ; but al bis is b rougtin b i be fend, and fredom of Cristis ordre is left. For C rist
wolde bat siche serimonies weren taken of him bi mennis free
wille, aftir bat bei weren disposid to kepe hem , eiber more or
lesse ; but kepinge of Goddis lawe C rist wolde bat it were
groundid in his ordre . And Crist wolde teche, as nede were ,
chaunging of cure serimonies for, as God telde Adam and
Joseph, bi litil and litil, what bei shulden do ,so C rist wolde
telle men of his ordre how bei shulden worche and serve him.
For men shulden ever benke on God , for C rist mai not faile
to hem and bus men seien bat Bartholemew knelide an hun
drid tymes on be nygt and an hundrid tymes on be dai, and
bad hise bedis to Jesus C rist. Whebir Bartilmew se ide bannehis Pater Noster, or what preieris , reden we not, but we trowen
not bat he seide his matynes, ne kepte ever more bis liif. And
cbir apostlis varieden wel, aftir bat Crist tangte hem ; and I am
certeyn bat Crist wole git, if men serven him as bei shulden.
For Salisb iryuss, ne Borkes use , ben not nedeful to come to
hevene ; but as ech cathedral chirche hab an use b iside be
I N TH E CH I R C H E .
pope so Crist wolde teche ech Cristens man how he abulde
preye and serve him,but if his synne were in cause. And bus
sich lymytinge of clobis, of fasting, and of preiyng, doib harm
to Cristis Chirche , for it distrieb Cristis fredom, and bostib of
nede of be pOpe , and puttib men out of bileve. For if bis were
nedeful to Cristis ordre, ber shulde not bus be manyordres ;sib alle freris monkes and chanouns han oon ground in holi
writt ; and so alle preestis in be world shulde holde be use of
be Court of Rome . And gif bou seie bat special patronas
oblishen men to siche bingis, teche where bei hadden witt or
power to oblishen men on bis maner. Wel l woot bat boost
is feyned , and moneye govun for to dispence and assoile men
of synnes, bat ben entrikid wib sich ritis. And so bis, wib obir
dedis, smatchib coveitise of be pope.
And bus it is of cardinalis, of erchebishOpis, and of b ishOpis,
of erchedekenes, and of ofiicialis, and cbir servauntis bat ben
newe foundun . Alle bese ben to charge of be Chirche, and
fruyt of hem is moche synne . Preestis and dekenes weren
ynowg, if bei wolden mekeli doen her office, and holde hem
apaied wib Cristis poverte ; but Cristis lawe is al reversid.
And as anentis sacramentis, wib telling of doutis in Goddis
lawe , be world habmaad bis court unable to knowe ongt of bis
mater. For when Crist tellib in his gospelbat be cost, whanne
it is sacrid, is Cristis bodi in figure, and veri breed in his
kynde, freris seien now bat it is nougt, or an accident
Portions of four of these Uses
(those of Sarum. York , Hereford ,and Ban or) have been printed byM r. Masl
gtell in his Ancient L itur y
of (be Cburcb of England . Of e
L incoln use , mentioned in the pre
face to the Prayer-book, no my
according to this w riter, either in
print or in MS. , is known to ex ist.
A s Lyndwood (quoted in Gibson’
s
Codex).w riting about declares
that in his time the Sarum use was
followed throu h almost the whole of
the province 0 Canterbury, it seems
possible that when Wyclif s ks
of each cathedral having a di erent
use.he refers to differences of chant
ing only, not to such more imliortant differences. in the wording andarrangement of the prayers. &c., as
properly constitute a distinct use.
Or, aga in. bya ca thedral he mayhave meant a metropolitan church.assuming the Sarum use to be thatof the southern, and the York use
to be that of the northern, metro
politan province.
Professor Stubbs suggests thatWyclif maybe merelyreferring to
local peculiarities of service, inhonour of local saints. as of St.Hugh at Lincoln. St. Wilfrid at
Ripon, or St. Ethelbert and St.Thomas at Hereford.
No orders ofclergyare
OF M YN YSTR I S
wibouten suget ; and, as bei sclaundren, be court seib bus,and cbir ground han bei noon. But it was seid in eelde tyme,bifore bat be freris comen inne, bat as Crist is God and man,
so bis cost is breed and Goddis bodi, but on divers manere ;
as Baptist was Elyand not Ely. Ne Goddis bodi is be beste
bing bat is in place of bis cost, for bere is be Trinite , bat isbetere ban Goddis bodi ; and Cristene men axen not what is
bere, but what is bat as Crist spekib. And bus, bitwixe be popeand freris, feib of be gospel is putt abac, and newe bing isfeyned bobe agens resoun and feib and mannis witt, wib al
proof ; and unnebis dremyng mai maynteyne it. pus wole be
pope declare Goddis lawe and susteyne pees.
pe fifte office of be pOpe is to disE nse with his lawe , and to
graunte privylegies to men bat ben worbi to hem. But certis,
among cbir goodis bat be popis lawe doib to men , it mahibhem perplex, and bindib her conscience wib feyned bondis .
For as fendis in apostlis tyme feyneden mouche helpe in greet
templis, whanne bei ceessiden to punishe men be which bei
honden bifore, so feyneb Anticri st to do privylegiis to men,
whanne he releesib his owne bondis, bat weren put to harme
cbir men . And so alle bes privylegus ben cacling of malice
bat is mystaken agens God and his Chirche , and so bei ben not
prevylegiis, but ceessinge of malice bat God sufi’
rib. And bus
it is of alle privylegus of bishopis and of abbotis, bat bei singen
w ib myters or orosis glitirynge wib gold ; for in suche privylegies be fend gyveb power to do more agens C rist and agens
his symple peple , and robb ib hem more gredili of goodis bat
bei shulden lyve b i. And so alle sich privyleg us tellen two
pridis and two coveitises ; o pride of be pope , and anobir pride
of be prelat, for he wolde passe c bir for pride of bis liif. And
two coveitisis ben medelid here togidere ; oon is in be pOpe ,
bat whanne a prelat dieb be pope wole have his stente of alle
bat fallib to his hous . And bi bis privylegu bis prelat boostibabove cbir prelatis, and se ib bat he is more worbi, for be pope
hab bus lokid to him ; not lokid to his mekenesse , but to his
Luciferis pride . And so alle dedis of be pOpe , and prelatis bat
ben under him,sownen to pride and coveitise and not to meke
nesse and povert of Crist. And so bes fywe pointis of be pOpe
