•&>''??,\i"r' '" Psf^ lay-. sf,fe I'l^ -„i.rsi^9^Si .¦r YALE UNIVERSITY LIBRARY WYCLIF SELECT ENGLISH WORKS VOL. II. SlouDon MACMILLAN AND CO. PUBLISHERS TO THE UNIVERSITY OF ©iforD SELECT ENGLISH WORKS OF JOHN WYCLIF EDITED FROM ORIGINAL MSS. THOMAS ARNOLD, M. A. OF UNIVERSITY COLLEGE, OXFORD Vol. II SERMONS ON THE FERIAL GOSPELS AND SUNDAY EPISTLES. TREATISES. AT THE CLARENDON PRESS M DCCC LXXI [All rights reserved"] Me 3^ Al NOTICE. 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 by Thomas Walden in his Doctrinale 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 Henry V, and a man of great ability, died in the year 1430; his evidence, therefore, is very nearly contemporary. In ch. 86 of Book II. of the Doctrinale, 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 explanatory matter added by the preacher is omitted,) of Wyclifs commentary on the descent of the dove at the baptism of Christ. Again, in ch. 66 of Book III. of the Doctrinale, Walden says, after declaring that he could with difiSculty be persuaded that the Wycliffites had derived their doctrine of clerical celibacy from their master — ' Tarde igitur mihi venit ad manus, quod in vulgari dicat in sermone evangehi natalis festi beati Joannis Baptistae Witcleif. Hie possum, inquit, dubitare 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, VOL. II. b vi NOTICE. Two sections of the Sermons, published in this edition, those on the Sunday Gospels, and those on the Gospels for the Proprium Sanctorum, are thus identified with Wyclif on the authority of Thomas 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 Sunday Epistles. To these are subjoined two polemical tracts, the Vcie Octuplex and the Of Mynystris in the Chirche, 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, properly so called, are reserved for the third volume. CONTENTS. GOSPEL SERMONS. =^'^«°'' First Wednesday in Ad-vent. CXXIV. Principium evangelii. Mark i. i. First Friday in Advent. CXXV. Venit Johannes Baptista. Matt. iii. i. Second Wednesday in Advent. CXXVL Dixit Jesus turbis. Matt. xi. 7. . . . Second Friday in Advent. CXXVII. Johannes testimonium perhibebat. John i. 15. . Ihird Wednesday in Advent, CXXVIII. Exsurgens Maria. Luke i. 39 Third Saturday in Advent. CXXIX. Anno quinto decimo. Luke iii. i. . . . Fourth Wednesday in Advent. CXXX. Exiit sermo in universam Judeam. Luke vii. 17. PAGE I 9 Fourth Friday in Advent. CXXX I. Videte et cavete. iWari viii. 15. First Wednesday after Octave of Epiphany. CXXXII. Cum audisset Jesus. Matt. iv. 12. First Friday after the Octave. CXXXIII. Egressus Jesus. Luke'w.n. b 2 13 . 16 17 Vlll CONTENTS. ^'^'^"O" Second Wednesday after the Octave. CXXXIV. Egressus Jesus abiit. Mark vi. i. . Second Friday after the Octave. CXXXV. Descendit Jesus. Luke iv. 31. third Wednesday after the Octave. CXXXVI. Intravit Jesus in synagogam. Mark iii. r. Third Friday after the Octave. CXXXVn. Circuibat Jesus. Matt. iv. 23. Fourth Wednesday after the Octave, CXXXVIII. Factum est autem. Luke ix. 57. Fourth Friday after the Octave. CXXXIX. Offerebant Jesu parvulos. Mark-a.ii. Fifth Wednesday after the Octave, CXL. Homo quidam habuit. Matt. xxi. 28. Wednesday after Septuagesima. CXLI. Egressus Jesus ibat. Mark ix. 29. Friday after Septuagesima. CXLII. Qui non est mecum. Matt, xii. 30. Wednesday after Sexagesima, CXLIII. Coepit Jesus docere ad mare. Mark iv. i. Friday after Sexagesima, CXLIV. Interrogatus Jesus Phariseis. Luke xvii. 20. Ash Wednesday, CXLV. Cum jejunatis. Matt, vi. 16. . Friday in Quinquagesima, CXLVI. Audistis quia dictum est. Matt. v. 43. . Saturday in Quinquagesima, CXLVII. Cum sero factum esset. Mark vi. 47. First Monday in Lent, CXLVIII. Cum venerit filiiis hominis. Matt, xxv. 31. First Tuesday in Lent, CXLIX. Cum intrasset Jesus. Matt. xxi. 10. PAGE 19 23 24 26 27 29 31 34 35 40 44 . 46 49 CONTENTS, IX SERMON CL. CLI. CLII. CLIII. CLIV. CLV. CLVL CLVIl. CLVIII. CLIX. CLX. CLXI. CLXII. CLXIII. CLXIV. First Wednesday in Lent. Accesserunt ad Jesum. Matt, xii. 38. First Thursday in Lent. Dicebat Jesus ad eos. John viii. 31. First Friday in Lent. Erat dies festus Judaeorura. John v. 1. First Saturday in Lent, Assumpsit Jesus Petrum. Matt, xvi. i. Second Monday in Lent, Ego vado et queritis. John viii. 21. Second Tuesday in Lent, Super cathedram Moisy. Matt, xxiii. i. Second Wednesday in Lent, Ascendens Jesus Jerosolymam. Matt. xx. 17. Second Thursday in Lent, Non possum ego. John v. 30. . . . Second Friday in Lent. Homo erat pater familias. Matt, xxi. 33. Second Saturday in Lent, Homo quidam habuit duos. Luke -ay, 11. Third Monday in Lent, Quanta audivimus. Luke iv. 23. Third Tuesday in Lent, Respiciens Jesus. Matt, xviii. 15. Third Wednesday in Lent. Accesserunt ad Jesum. Matt. xv. i. Third~Thursday in Lent, Operamini non cibum. John vi. 27. Third Friday in Lent, Oportebat Jesum transire. John iv. 4. PAGE 51 53 555759606364 66 69747578 80 CONTENTS. sEKMON Third Saturday in Lent. CLXV. Perrexit Jesus. John viii. x Fourth Monday in Lent. CLXVI. Prope erat Pascha. Johnn. 13. . Fourth Tuesday in Lent, CLXVII. Jam die festo mediante. John vii. 14. Fourth Wednesday in Lent. CLXVIII. Praeteriens Jesus. John ix. 1. ... Fourth Thursday in Lent. CLXIX. Pater meus usque modo. John v. 17. Fourth Friday in Lent. CLXX. Erat quidam languens Lazarus. John Ki. i. Fourth Saturday in Lent. CLXXI. Ego sum lux mundi. John y'm. 12. Fifth Monday in Lent. CLXXII. Miserunt principes sacerdotum. John vii. 32. Fifth Tuesday in Lent. CLXXIII. Ambulavit Jesus. John vii. i. ... Fifth Wednesday in Lent. CLXXIV. Facta sunt encaenia. John x. 22. . PAGE 86 91 92 95 97 10} i°5. Fifth Thursday in Lent. CLXXV. Cum audissent quidam de turba. John vii. 40. . 107 Fifth Friday in Lent. CLXXVI. CoUegerunt Pontifices. John xi. 47. ... 108 Fifth Saturday in Lent. CLXXVII. Amen, amen, dico vobis. John vi. 54. . . . no Monday in Holy Week. CLXXVIII. Ante sex dies Pasche. Jo/&« xii. 4. . . .114 Shere or Maundy Thursday. CLXXIX. Ante diem festum. John -mm. 1 117 CONTENTS. xi =^''"°" Good Friday, CLXXX. Egressus Jesus trans torrentem. John xviii. i. . 119 Easter Eve. CLXXXI. Vespere autem Sabbati. Matt, xxviii. i. . -131 Easter Monday. CLXXXII. Ex discipulis Jesu. Luke Tuyiw. i 133 Easter Tuesday, CLXXXIII. Stetit Jesus in medio. T^a^e xxiv. 36. . .136 Easter Wednesday, CLXXXIV. Manifestavit se Jesus. John xxi. 1, , . -137 Easter Thursday. CLXXXV. Maria stabat ad sepulcrum. Johnxx, 11. . . 139 Easter Friday, CLXXXVI. Undecim discipuli abierunt. Matt, xxviii. 16. . 140 Easter Saturday, CLXXXVII. Una Sabati. Johnxx,\, 142 First Wednesday after Easter Week. CLXXXVIII. Surgens Jesus mane, prima. Mark xvi. 9. . . 143 First Friday after Easter Week. CLXXXIX. Exierunt mulieres. Matt, xxviii. 8. ... 144 Second Wednesday after Easter Week. CXC. Una Sabati. Luke xxiv. i 145 Second Friday after Easter Week. CXCI. Accesserunt ad Jesum. Matt. ix. 14. . 146 Third Wednesday after Easter Week. CXCII. Facta est questio de. John iii. 25. ... 147 Third Friday after Easter Week. CXCIII. Ego lux veni in mundum. John xii. 46. . . 149 Fourth Wednesday after Easter Week. CXCIV. Respiciens Jesus. JohnxVu. 11 151 Xll CONTENTS. SERMON cxcv. CXCVI. CXCVII. Fourth Friday after Easter Week. Filioli mei adhuc modicum. Johnxm. 33. Monday in Procession Week. Quis vestrum habebit amicum. Luke xi. 5. Ascension Eve. Sublevatis Jesus oculis. John xvii. 1. . Friday before Whitsunday. CXCVIII. Et ego mitto promissum. Luke xxiv. 49. Vigil of WJntsunday. CXCIX. Si diligitis me mandata. John xiv. 15. Monday in Whitsun Week. CC. Sic Deus dilexit mundum. John iii. 16. Tuesday in Whitsun Week. CCI. Amen, amen, dico vobis. John x. i. Wednesday in Whitsun Week. ecu. Nemo potest venire. John vi. 44. Thursday in Whitsun Week. CCIII. Convocatis Jesus xii apostolis. Luke ix. i. Friday in Whitsun Week. CCIV. Factum est in una dierum. Luke v. 17. Trinity Eve. CCV. Surgens Jesus de Synagoga. Luke iv. 38. Corpus Christi. CCVI. Caro mea vere est cibus. John vi. 56. First Wednesday after Corpus Christi. CCVII, Nolite putare. Matt, v. 17. Second Wednesday after Corpus Christi. eCVIII. Cum venisset Jesus. Matt. xxi. 23. Third Wednesday after Trinity, CCIX. Esto consentiens. Matt, v. 25. PAGE . 152 • 153 • 155 . 158 • 159 . :6i 162 . 164 . 165 . 167 . 168 . 169 . 171 . 172 • 174 C ON TENTS. xui ='=''"'"' Fourth Wednesday after Trinity. CCX, Interrogaverunt Jesum. Matt. xvii. lo. Fifth Wednesday after Trinity. CCXI. Factum est in una dierum. Luke viii. 22. . Sixth Wednesday after Trinity, CCXII. Cum ingressus esset Jesus. Mark x. 17. Seventh Wednesday after Trinity, CCXI II. Abiit Jesus Sabato. Matt, xii. i. Eighth Wednesday after Trinity, CCXIV. Dixerunt discipuli. Mark ix. 38. Ninth Wednesday after Trinity, CCXV. Qui fidelis est in minimo. Luke xvi. 10. Tenth Wednesday after Trinity, CCXVI. Attendite vobis. Luke xxi. 34. . Eleventh Wednesday after Corpus Christi. CCXVI I. Quia oportet semper. Luke xviii. i. . Tiuelfth Wednesday after Trinity, CCXVI 1 1. Cepit Jesus exprobare. Matt, xi. 20. . Thirteenth Wednesday after Trinity, CCXIX. Abeuntes Pharisey. Matt, xii. 14. Fourteenth Wednesday after Corpus Christi, CCXX. Ait ad Jesum unus. Luke xii. 13. Fifteenth Wednesday after Trinity, CCXXI. Factum est in una dierum. Luke xx. i. Sixteenth Wednesday after Corpus Christi, CCXXII. Venit Jesus ad villam. Mark viii. 22. Seventeenth Wednesday after Corpus Christi, CCXXIII. Dixit Jesus discipulis. Matt, xiii. ^i, , Nineteenth Wednesday after Corpus Christi. CCXXIV. Accesserunt ad Jesum. Matt, xiii. 36. PAGE 176 178 179 184 i«5 186 187 188 191 193 194 196 XIV CONTENTS. SERMON CCXXV. CCXXVI.CCXXVII. Tiuentieth Wednesday after Corpus Christi. Dixit Jesus principi. Lukexvv. 12. Tiventy-Jirst Wednesday after Corpus Christi. Factum est ut intraret in. Luke vi. 6. . Tiuenty-second Wednesday after Corpus Christi. Amen, amen, dico vobis. Mark xi. 23. . Twenty-third Wednesday after Trinity. CCXXVIII. Cum venisset Jesus. Matt. xvii. 23. . . . Tvjenty-fourth Wednesday after Trinity. CCXXIX. Homo quidam habebat duos. Matt. xxi. 28. . Wednesday in Ember Week. CCXXX. Respondens unus de turba. Mark ix. 16. Friday in Ember Week. CCXXXI. Rogabat Jesum quidam. Luke vii. 36. . Saturday in Ember Week. CCXXXII. Dicebat Jesus turbis. Luke xiii. 6. ... Dedication of a Church. CCXXXIII. Egressus Jesus ibat. Luke xix. i Sunday after Dedication Day. CCXXXIV. Omnis qui venit ad me. Luke vi. 47. . Mass for Brothers and Sisters. CCXX XV. Sedens Jesus contra gazophilacium aspiciebat. Matt. xii. 41 Mass for Peace. CCXXXVI. Ecce venit hora et nunc. John xvi. 32. Mass for the Dead. CCXXXVII. Dixit Martha ad Jesum. John x\. 21. . Another Mass for the Dead. CCXXXVIII. Qui verbum meum audit. John v. 34. . Mass for a Wedding, CCXXXIX. Accesserunt ad Jesum. Matt, xix. 37. . PAGE 196 197198 203 205 207 208 214 215 SERMON CONTENTS. XV EPISTLE SERMONS. First Sunday in Advent. 1"*°^ I. Scientes quia hora est. Rom.xm. ii 221 Second Sunday in Advent. II. Quecumque scripta sunt. Rom. xv. 4 225 Third Sunday in Advent. III. Sic nos existimet homo, i Cor. iv. i 228 Fourth Sunday in Advent. IV. Gaudete in Domino semper. Phil. iv. 4. . . . 232 Christmas Day. V. Puer natus est nobis. Isaiah ix. 6. .... 336 Sixth day after Christmas. VI. Quanto tempore haeres parvulus. Gal. iv. i. . . 238 Sunday within Octave of the Epiphany. VII. Surge, illuminare, Jerusalem. Isaiah \x. 1. . . . 241 First Sunday after the Octave. VIII. Obsecro vos per misericordiam Dei. Rom. xii. i. . 244 Second Sunday after the Octave. IX. Habentes donationes. Rjom. xii. 6. .... 246 Third Sunday after the Octave. X. Nolite esse prudentes. Rom. xii. 16 249 Fourth Sunday after the Octave. XI. Nemini quidquam debeatis. Rom. xiii. 8. . . . 25Z Fifth Sunday after the Octave. XII. Induite vos sicut electi. Col. iii. 12. . . . . 255 Septuagesima Sunday. XIII. Nescitis quod ii qui in stadio. i Cor. ix. 24. . . 257 Sexagesima Sunday. XIV. Libenter suffertis insipientes. 2 Cor. xi. 19. . . . 260 Quinquagesima Sunday. XV. Si linguis hominum loquar. i Cor. xiii. i. . . .265 XVI CONTENTS, SERMON First Sunday in Lent. XVI. Hortamur vos ne in vacuum. 2 Cor. vi. i. Second Sunday in Lent. XVII. Rogamus vos et obsecramus. i Thess. iv. i. Third Sunday in Lent. XVIII. Estote imitatores Dei. Eph. v. i. Fourth Sunday in Lent. XIX. Scriptum est enim quia Abraham. Gal, iv. 22. . Passion Sunday, XX. Christus assistens Pontifex. Heb, ix. 11. Palm Sunday. XXI. Hoc sentite in vobis. Phil, ii. 5. ... Easter Day. XXII. Expurgate vetus fermentum. 1 Cor, v. 7. First Sunday after Easter. XXIII. Omne quod natum est ex Deo. i John v. 4. Second Sunday after Easter, XXIV. Christus passus semel est pro nobis. ¦< Peter ii. 21. Third Sunday after Easter, XXV. Obsecro vos tanquam. i Peter ii, ir. Fourth Sunday after Easter, XXVI. Omne datum optimum. James i. 17. . Fifth Sunday after Easter, XXVII. Estote factores verbi. James i. 22. . . . Sunday after Ascension Day, XXVIII. Estote prudentes. i Peter iv. 7 Whit Sunday, XXIX. Dum complerentur dies. Acts ii. i. Trinity Sunday, XXX. Vidi hostium apertum in Coelo. Apoc. iv. i. First Sunday after Trinity, XXXI. Deus caritas est. i John iv. 8 PAGE 270 272 • 274 . 277 280 . 283 292 294 297 299 305 308 312 CONTENTS, XVll SERMON XXXII. XXXIII. XXXIV. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX.XL. XLI. XLII. XLIII.XLIV. XLV. XLVI. XLVII. Second Sunday after Trinity, Nolite mirari si odit vos mundus. ¦ John iii. 13. Third Sunday after Trinity. Humiliamini sub potenti manu Dei. i Peter v. 6. Fourth Sunday after Trinity. Existimo quod non sunt condignae. Rom. viii. 18. Fifth Sunday after Trinity. Omnes unanimes in oratione estote. i Peter iii. . Sixth Sunday after Trinity. Quicunque baptizati sumus. Rom. vi. 3. Seventh Sunday after Trinity, Humanum dico propter infirmitatem. Rom, vi. 19. Eighth Sunday after Trinity, Debitores sumus non carni. Rom, viii. 12. Ninth Sunday after Trinity, Non simus concupiscentes malorum. i Cor. x. 6. Tenth Sunday after Trinity. Scitis quoniam cum gentes essetis. i Cor. xii. 2. Eleventh Sunday after Trinity. Notum vobis facio evangelium. i Cor, xv. 1. Tiuelfth Sunday after Trinity, Fiduciam talem habemus. 2 Cor. iii. 4. Thirteenth Sunday after Trinity. Abrahae dictae sunt promissiones. Gal, iii. 16. . Fourteenth Sunday after Trinity, Spiritu ambulate. Gal, v. 16 Fifteenth Sunday after Trinity, Spiritu vivimus. Gal, v. 25. Sixteenth Sunday after Trinity, Obsecro vos ne deficiat. Eph. iii. 13. Seventeenth Sunday after Trinity, Obsecro vos ego vinctus in Domino. Eph. iv. i. PAGE • 317 . 321 ¦ 323 ¦ 325 . 328 • 330 331 333 . 336 339 342 345 348 351 354 356 xviii CONTENTS. ssKMON Eighteenth Sunday after Trinity. XLVIII. Gracias ago Deo meo. i Cor. i. 4. Nineteenth Sunday after Trinity. XLIX. Renovamini spiritu mentis. Eph. iv. 23. Tiuentieth Sunday after Trinity. L. Videte quomodo caute ambuletis. Eph. v. 15. Tiuenty-first Sunday after Trinity. LI. Confortamini in Domino. Eph. vi. 10. . Tnventy-second Sunday after Trinity. LI I. Confidimus in Domino Jesu. Phil. i. 6. Tiuenty-third Sunday after Trinity. LIII. Imitatores mei estote. Phil. iii. 17. Tixienty-fourth Sunday after Trinity. LIV. Non cessamus pro vobis orantes. Col. i. 9. . Twenty-fifth Sunday after Trinity. LV. Ecce dies venit. Jer. xxiii. 5. PACE 359360 362 365368 370 373 375 Vae Octuplex, or Eight Woes denounced against the Friars . . 379 Of Mynystris in the Chirche, an Exposition of Matthew xxiv. . 393 EVANGELIA FERIALIA. [The gospels for the Sundays and Saints' days present no difficulty to the English reader, but when he comes to the ' gospels for the ferias ' he may expect some words of explanation. In ecclesiastical parlance all the days of the week, except Saturday, are ferias. The name, however, is never applied to the first day, or Sunday ; but Monday is the second feria, Tuesday the third, and so on, to Friday, the sixth feria : Saturday being, in ecclesiastical language, Sabbatum, This use of the term seems to have arisen in the following way. Among the Romans there were established feriae, or holidays ; the thirty days of the Feriae Latinae, when the sacrifice was offered to Jupiter Latiaris on the top of the Alban mount on behalf of all the Latin communities, being the most important of these seasons. Among the early Christians the word soon came to be used mystically in the sense of a rest from sin (feriari a peccato), as well as in the original sense of a rest from toil and secular business. Easter, in the conception 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 the week days following Easter day he called and kept as ' feriae,' abstaining on them from all secular work, but having undoubtedly the spiritual meaning of the term fully present to his mind also. Now just as all the Sundays in the year came to be regarded as involving a renewal on a small scale of the Paschal solemnity, — (Keble beautifully takes up the thought in his hymn for Easter day : — ' Sundays by thee more glorious break. An Easter day in every week,*) SO the week days throughout the year gradually came to be called ' feriae,' because the Paschal week days were so called. That Sunday should have been included numerically among the feriae must be accounted for by the influence of the spiritual acceptation of the word already mentioned ; but the name of ' dies Dominica,' established since the times of the apostles, could not of course be superseded. Nor, again, could the seventh day of the week be called by any other name than ' Sabbatum,' consistently with a due reverence for the elder dispensation and the rest of the Creator; although it is practically treated as a feria for ritual purposes. (Ducange, Bingham, Wezer and Welte, Kirchen- Lexicon ; the article in Herzog is tedious and confused.) All the sermons which follow, except the last five, are on gospels taken from the ' Temporale ' of the Sarum missal. The last five are on gospels appropriated to a few of those special occasions, for which the same missal, in the portion of it following the Commune Sanctorum, contains a great number of separate offices.] SERMONS ON pE FERIAL GOSPELS. pE Wednesdai in J)E firste weke of Advent BIFORE CRISTEMASSE. [SERMON CXXIV. J Principium evangelii, — Mark i. [i.] /_ As men shulden trowe in Crist Jiat he is bo))e God and man, so men shulden trowe bi hise wordis ]jat \€\ ben soJ)e, and wordis of Uif. And J)us Crist in his laste departing bad hise Apostlis to preche,})e gospel. And in ofer place he bad ])at Petre shulde fede his sheep; not wij) bodiU fode, si]) Crist wolde jiat he hadde no moneye; and Mathew telh]) how a servaunt shal come to bUsse for sich fode, and prelat ])at fayUj> of sich foode shal be dampned depe in helle. And Luk sei]j })at he is blessid }>at heeri]) and keepi]) Goddis word ; and si]) a lordis word is worshiped after' }>e gretnesse of ])is lord, and Crist is more wi])0Uten mesure J)an ony kyng or tx\t\\ lord, how lovej) ))e peple Crist, but ^ after ))at it love]) Cristis word ? And J)is bileve seiJ) Poul, jif man love not Jesus Crist, he is cursid of God, and ])at is more })an mannis curse. Cursid be he^ J)at wolde ordeyne ])at ])e pistihs and ])e gospeUs weren turned in to decrees or decretalis' of ])e Pope. For as no word of Goddis lawe ha]) ony streng])e, but as Crist spekij) it, so no word of mannis lawe shulde be loved but if Crist speke it. For Crist is treujie, and noo word shulde ' So in E ; cm. A. decedlii, WYCLIF. VOL. II. 2 So E ; om. A. B So E ; A has, and The paramount authority of the words of Christ. W re LIE'S The office of John the Bap tist as fore. runner. be loved but for it is trewe. Take we noon heede to beestis skynnes, ne to enke, or oJ)er ornamentis, but to treu])e ])at Crist spake, in which stondi]) oure bileve. 7 For as we trowen ))at Crist was man, so we trowen J)at he spake ])us; and his wordis myjten not be amended, siJ) he is God J)at sei]) })is treu])e. And for dispite of Cristis wordis, and for defaute of love of hem, ben many men ^ cursid of God ; for ])ei maken Cristis wordis unworshipid, and magnifien ])er owne wordis, as ]>ei wolden take fro God his worshipe. But, as Poul sei]), noon shulde be trowid but aftir ])at Crist speki]) in him. As we ben certeyn of ]>e gospel, }>at Crist, God and man, spake it, so we ben certeyn of ])e treu})e, ])at it is faire and profitable. pis a gospel of Mark bigynne]), how Crist was teld in ]>e olde lawe, and how al his lyf was figurid bo})e in patriarkis and prophetis. pis, sei}) Mark, is J>e bigynning of pe gospel offesus Crist, Goddis Sone. As is writun in Isay pe prophete : Many men ben Goddis sones, taken bi grace of ])er fadir; but Crist is Goddis Sone kyndely, and |)e same God wiJ) him. pe Fadir sei]) to ])is Sone bi Isay ])e prophete : Lo, Y sende myn angel bifore pi face, which shal make redi pi wey tofore pee, pis aungel was Baptiste, ])at witnesside ])e comyng of Crist and hijenesse of his state, bo])e to Godhede and to manhede. And sich an angel mai be clepid every good Cristen man, J)at maki]) redi weie to Crist bifore Cristis laste comyng. pis foon was a vois of a cryer in desert. So Joon was vois of Goddis word, and knewe mekeli his own freelte; and so Crist criede in desert, bi Baptist ])at was his whistle, si]) alle creatures ben instrumentis to Goddis word. For, as Isay sei]), man is a sawe to God ])at worchip. pis vois criede J)us to men; Make js redi pe weie of pe Lord, and make yt his papis ri^tful. pis Lord ha]) his heestis, comun kyngis weie^ J)at ech Cristene man shulde hold; and jif letting be in ])is weye, men shulden wi])drawe ])is letting. And jif men wolen go bi pa])is, and kepe ])e counceilis of Crist, loke » grete men, E. 2 jueyes, • In G the sermon begins at this point. SERMONS, ])at ))ei croken not from him, ne fro ])e endis Jiat he ordeyne]). And ])us }>ese newe religiouse, biside Cristis lawe, ben bi pa])is ; but to crokid and to foule to ony man to go to hevene, for hem wanti]) rijtnesse ])at ])ei feynen in ]>er signes. For ])er signes serven of noujt but to crye her holynesse, J)at ])ei ben bifore ojier chosen of God to his service ; and so })ei menen ])at in blis ])ei ben^ bifore seculer men. But it mai falle ])at many men at fe dai of dome come bifore ; and so ])is Lord shal seie ))anne, to shame of ])es ypocritis, 3yve je stede to [jis man, and remove hem from ]>is boord. For alle ])es ordres ben leeves of wordis, and fantasies of feyned colouris ; and so ])es pa])is ben not rijt, for })ei leden men to ypocritis placis. foon Baptist was in desert, waishinge, and prechinge baptysm of penanunce in remissioun of synnes. But ))es newe ordris ben cowardis, for ]>ei wolen have many felowis in citees nyj men, and in }>er castelis })at ]>ei maken ; and preching wi]) penaunce J)at })ei done croki]) fro Crist and fro Joon. And al ))e regioun of Jude com out to Joon Baptist, and alle pe men of ferusalem ; and pei weren baptisid of him in pe water of for dan, and pei knowelichiden per synnes, — not wi]) rowning as men done now. And foon was clopid wip camele heer and a girdil of skyn ahoute his leendis. And so it seme]) to many men ])at Joon hadde nei])er coote ne breche, for he wente after his power nyj ])e staat of innocense; and so he fledde mannis craft, bo))e in hilynge and in foode. For in state of innocence mannis craft shulde not serve here. And foon eet eerbis and hony ofpe woode, ' as he found hem in wildernesse ; and ojier housis hadde he noon but ])is wildernesse and cope^ of hevene. And here shulden oure ordris shame to seie jiat Joon was of }>er ordre, for his reule mut ° nede be first and a pa]) to ])er liif ; but how suen }>ei Baptist, ])at ])US evermore reversen him.? 5if ]'6i mai not lyve J)us streitli, \t\ mai kepe hem fro fals wordis, for J)anne J)ei synnen ajens Crist and ajens Joon Baptist, and so Jjei singen nei}>er aftir Crist, ne moornen bi penance after Joon. He prechide and seide ; A strenger pan Y comep after me, whos kne- lere*, I, am unworpi to unbindepe lace of his shoon, I baptise yiu > ))«> ben in blis, E. ^ coope, E. ' mote, E. * kneler, E B 2 The example of John ought to confound the new religious orders. WYCLIF'S On the worlc of John the Baptist. in water, but he shal baptise ^ou in pe Holi Goost. And here men seien comounH, ])at \er ben J)ree baptisingis, — ])e firste is baptising in water, ])e to]>er is baptising wi}> blood, but ])e J)ridde baptising, moost nedeful and moost wor]>, is purging of ])e Hooli Goost; and ]>at mut God himsilf do, as in water and blood of Crist moten nedis ])es two first be groundid. On Fridai in firste weke of Advent. [SERMON CXXV. J Venit fohannes Bapiista, — Matt. iii. [i.] pis gospel telli]), as \e nexte bifore, how Joon made redy \t weye to Crist. Mathew telli]) how, foon Baptiste cam in desert of fude and seide. Do y penaunce, for pe rewtne of hevene shal come nyy, pis weye of God was ful slidir for men jovun to fleishli lustis, and })erfore Joon took }iis word to make redi J)is weye to men, for many men felden doun for shdirnesse of J)is weie, and ])erfore moste it have sum gravel, as Crist and Joon taujte in ])is tyme '. pis Joon is he of whom it is seid bi Ysay fe profett, }>at sei}), per is a vois of Goddis word J)at crie]) in desert; make je redi }>e wey of ])e Lord, make je rijt \t paj)is of him. Drede we not for to graunte ])at Joon Baptist is a vois, for J;is word ha]) many wittis, and oon of hem is taken here. As a vois is a soun^ ])e which is formed of a mou]), and is formed of word of herte, freel in beyng, to ])is word, so Joon Baptist was foormed of the word of Goddis mou}>, ])e which word is Jesus Crist, more wor}> ])anne many Joones. And so sti]) Baptiste wittih and mekeli ])at he is a vois, for he ha]) noon beyng but of \e word of God wi})inne, and he ha}) passinge beyng in bodi, as a vois ha]). But as a vois here}) ])e witt of })e word wi}>inne }ie soule, so Baptist bare ])e witt of Goddis word wi))0uten error. pis Joon hadde clofiis of ])e heeris of camelis, and a girdil of skyn aboute his leendis, and \t mete of }>is Joon was fruyte of ))e er])e and hony of })e woode. For, as Ysay sei]) of Crist Jiat ' So in E ; A has teeme. 2 ^own, G : sound, I. SERMONS. he shal ete butter and hony, so eet Baptist eerbis and hony. For as Crist hadde witt of er))eli }>ing and hevenK, so hadde Baptist after Crist, as it was nede to gete him bhs. Sum men seien ])at locusta is a litil beest good to ete. Sum men seien it is an herbe ])at gederit]) hony upon him; but it is hcU }>at it is an herbe ])at mai nurishe men, ))at }>ei clepen hony soukil ^ ; but ])is }iing varie]) in many contrees. ^anm wente out to foon pe peple of ferusalem, and al pe contrey aboute fordan, and alle pe lond offudee, and pei weren baptised in for dan shryvyng to God per synnes. And Joon hadde power to heere hem, for he was an hooli prophete and a bishopis sone, and, as holi writt speki)), he was a preest maad of God ; but ])is newe maner of shryvyng cam longe after bi }ie pope. And ])is Baptist was a witnesse more wor]) ])an ])es philosophris, as Plato and Aristotle ^, bo])e in hif and in witt. On Wednesday in >e secunde weke of Advent. [SERMON CXXVI.] Dixit fesus turbis, — Matt. xi. [7.] Foe Joon Baptiste tolde of Cristis advent, }ierfore ])es gos- pelis maken mynde of Joon Baptist, and Mathew telli]) of , Baptist wi])inne in his book, how he passe)) o))er in holynesse and vertue. Crist, ))at mai not lye, sei]) first of \\s Joon, Sopli I seie to yu, among wymmens children roos noon more pan foon Baptist, in rysynge here in er))e. It seme> ))at Crist wolde seie ])is logyk, ])at ])er roos noon more ])an Baptiste, al if ))er were sum man more ))an was Joon Baptist, as Crist was a wommans child, si)) Crist clepi)) twies his modir womman ; but Crist roos nevere ])US, si]) Crist was nevere doun in synne. Baptiste was in original synne, whanne he was halewid wi))inne his modir ; and so, aljif seintis in hevene ben more }>an was Baptist here, ne))eles per roos noon more wommans child than was Baptist, Is. vii. 15. ^ honysikil, G ; honysoWil, I. ' Arestotiles, I. The greatness of John the Baptist. WYCLIF'S si)) for tyme ])at he growide he was moost growinge hooli man. And herfore sei]) Crist aftir. But he pat is lesse in pe rewme of hevene is more pan he, for more hooU. Bo])e aungeUs and seintis ben more hooH now in hevene })an was Joon Baptiste for tyme ))at he roos here. And here ben we taujte wel, to preise men but in mesure, and passe not ))e boondis of so)) for faging of men ))at we speke of, as men seien })at freris done in \tx preching of dede men. Crist sei)) not ))at ech in bUs is more ])an ever is Baptist, but he sei)) ))at ech in bhs is more ))an here is Baptist. And sum men seien ))at Crist meenide ])at he him silf, })at is lasse in holi Chirche, for lowere and mekere, is more ))an Joon Baptist. But fro dales of foon Baptist unto now pe rewme of hevene suffrep fors, and violent men ravishen it. Here men seien comunli })at fro tyme of Joon Baptist, })at he hadde ])us prechide Crist, many men disserveden heven. And, for no man come]) to heven, but jif he do werkes of penaunce, for ))us men moten nedis scale '¦ heven, and si}> Crist sei)) ))at noon come]) to him but jif he be drawun, bo))e God and himsilf moten nedis vio- lenten his bodi, and }>us he ravishe}) })is castel bi a laddir maad of vertue. And so men moten do mouche streng})e and violence ajen \ex enemyes, and be strong in spiritual bateil to ravisshe }iis rewme ajens \e fend. For more hie stiyng is noon, and noon more medeful violence ; and })us Joon was a myddU signe of ])is goostli bateile. For alle profetis and olde lawe tolden afer unto foon, and yfy wolen resseyve pis, foon is Hely pat is to come, Joon is not Hely personaH, as Joon him silf confess!]) ; but he is Hely figuraU, as Crist sei]) here, ])at mai not lye. And rijt so ])e sacrid oost is verry breed kyndeli, and Goddis bodi figurah, rijt as Crist himsilf seij). And, for ))is witt is notable, Crist sei]), as he sei}) ofte, He pat hap eeren to heere, heere he, ])is sentence bi his mynde. And, for Crist is not God of dissencioun ne of striif, he telli}) here wise wordis in whiche his wisdom in hid. Alle o})er prophetis tolden fer ])at Crist shulde come, but \€\ tolden not whanne. But Joon tolde wi)) his finger, Lo, here Crist })e loomb of God ; and in J)is Joon ' srije, E. SERMONS. passide profetis, and so he is more ])an a profete. For his ofiBce was to shewe Crist at eye ; ])at passi]) profetis. And un- dirstonde ])0u J)es wordis of Crist, and no man mai ])anne prove hem fals. On Fridai in ))E secunde weke in Advent. [SERMON CXXVII. J fohannes testimonium perhibebat, — John i. [i5-] JooN Evaungelist telh}) here how Baptist bare witnesse of Crist, and noon of ])es gospeUs is contrarie to o))ir aljif })ei seien divers sentences, pis Evaungelist telh)), ])at foon bare witnesse of pe Lord, and criede seiynge, He pis was pat Y seide bifore. He pat is to come after me is maad bifore me, for he was bifore me. Here it is no nede to graunte ))at Crist was maad man in tyme bifore ))at Baptist was maad, but bifore him in dignite, and so Crist was maad his priour, for Crist is heed of al ])e Chirche, and so Crist was to come after Joon in his man hede, bo})e in bu-))e in wombe, and in bir])e of ])e wombe. But aftirward Crist is to come after Joon at ])e laste dai. And so, si}) alle })ingis ])at were or })at shal be ben present to God, Joon sei}) witteh and so])eli, })at he })at is to come after him is made bifore him. And cause of })is priorite is told in ))is sutil word, ))at Crist was bifore John as anentis his Godhede, For in ten wordis ])at Crist speki]) in })e bygynning of Joones gospel, Joon expressi}) Godhede of Crist by })is verbe, Goddis word was; and herfore Crist mut nedis be pfiour of al mankynde^ And of pefulnesse of Crist we alle han take, grace for grace ; not only for we han take grace for oure good werkes, but for gracious wille of God, ))at mut nedis be evermore, we han take grace for a tyme propirU in oure soule. And so Crist is ful of grace bi his godhede ))at ever was, and ful of grace, bi his manhede, si]) it is oon persone wi> God; John's testi mony to Christ. makyng, E. Grace through Christ. WYCLIFS and so of fulnesse of Cristis grace taken alle ))at ben Cristis lymes. For lawe was yrvun hi Moises ; grace and treupe is maad bi fesus Crist, It is knowun bi bileve how Moises toke }ie lawe of God, ])e which was tru}>e wi])Outen eende, and nevere made but jovun. For aljif Moises made two tabhs, ne])eles )ies tablis weren not }>e lawe. Grace ))at men han in ))er soule, for to come anoon to hevene, was maad bi Jesus Crist in openyng of hevene jatis, for Crist mut nedis be \t firste man ))at shulde come in to hevene ; and si)) al ))at fel in ])e oolde law was figure of Jesus Crist and he maad him silf man, it is seid })at treu})e is maad bi Jesus Crist whan he was man, for ])anne figures ceesiden, and Crist was come, eende of hem. But, for it is needeful to bileve ])es two kyndis of Crist, ))erfore sei)> ))is gospel, pat God no man saw evere. And clerkes seien here ))at ))er ben two manere of si5tis of man. Open sijt of ))ing present ei))er to ])e eye or to \t soule, and misti sijt drawun afer, as men seen bi shadewes and bileve. And for \e first sijt Joon sei]), ))at no man sawj here \t God hede, for Moises wolde have seen \v& the Godhede, and God certefiede to him })at no man shulde se him })us and lyve sich fleishh liif. For ])is sijt is kept to blisse, and to men \z.i God woll ravishe, as Poul hadde sum glymeryng of \t first sijt, and o})er men \zX. God wole shewe, and ravishe hem fro fleishh Uif, and telle to \tx soule as him liki}). But, for ])is were over greet discomfort, ))at men shulden no wise here se God, ])erfore sei]) ))e gospel 3.Xitr pat, pe oon born Sone pe xvhich is in pe Fadris bosum, he hap told out ])e toj)er sijt of God. For, as Crist see]) ever pleynh ))e Godhede wi])inne himsilf, so he graunti]) it to trewe men to se it bi bileve. For ))is misti si3t, sei]) Poul, ])at we seen now bi a myrrour in darknesse, but in heven we shal see God face to face. And so, for ])ing is hid in bosum, and Cristis Godhede is here hid from us, ])erfore sei]) ])is gospel ])us, ])at })is oon born sone is in his Fadris bosum. It is betere to se God clereli, })an us to blabere here of hid ))ing. SERMONS. On' Wednesdai in ))E JjRidde weke in Advent. Missus est Angelus is seid on Anunciacioun dai among Propre Sanctorum. Pe Gospel on >e ])ridde Friday. [SERMON CXXVIII.] Exsurgens Maria. — Luc. i. [39.] pis gospel telK)) ])at fro ])e tyme \z.t Marie was greet of ))e aungel she was not ydil, but stiride as God movede her. Marie roos up, sei)) Luk, and wente into monteyne contre wip haste in to pe citee of kynrede^ offudee, and entride into Zacaries hous, and grette Elizabeth, For Gabriel told Marie bifore how Elizabeth was wi}) child, and what mone)) she hadde conseyved, and how Joon shulde be born bifore Crist, but Marie was not tale wiis* ne boostful as o])erwymmen, but grette mekely Ehza- be}), and abood her wordis. pis gospel telH]) not how Marie tok a hour woman*, but went mekeh in hast to salute her cosyn. And si]) Joon was man }>anne, and Marie cam so hastely, it seme]) to many men })at Joon was man bifore Crist, and herfore sei]) ])e gospel })at Marie wente out wi}> haste, pis resoun is not formed, but helpi}) wi}> o))er to moove men. And it was maad pat whanne Elizabeth herde pe greting of Marie, pe yng child made joie in Elizabethis wombe. And, as seintis seyn, si}> Joon shewide gladnesse wi))0Uten, he stiride in his modir wombe, as he hadde daunsid ; and wi}i ))is God movede Ehza- beth to prophecie. And Elizabeth was fulfilled of pe Holi Goost, and criede wip greet vois and seide, Blessid art pou among wym- men, and pe fruit of pi wombe is blessid. And whereof comep pis to me, pat pe modir of my Lord comep pus to me? pis womman wiste by prophecie ))at Marie hadde conceyved Crist, and how she was herfore blessid among wymmen, and she hadde woundir and deynte ^ )>at ))is ladi visitide her. For lo, ' Here G has, — ' pe Wednesdai gospel in \t ])iidde wook of Advent, and also it is red on Oure Ladi in Lente.' I has, — ' J:e nexte gospel, Missus est, is teld in Jie Anunciacioun.' See vol. i. p. 353. ' ))e kynrede, E. ^ tale wyse, E. ' a bore womman, E. ' dedeyne, E. The visitation. lO WYCLIF'S Mary's life magnified God. The preaching of John the Baptist. whanne pe vois of pi greting was maad in myn eeren, pe ymg child was glad for joie, as Y felide, in my wombe. And wi)) ])is felyng of })is womman God jaf hir witt to prophecie })us. And blessid be pou pat trowidest, seide Elizabeth to Marie, for pei shal be performed in pee pat weren seid to pee ofpe Lord. And Mari spak not boostful jangling new wordis, })at weren impertinent, but heriede ^ God of al his grace, and stood in her first mekenesse. My soule magnefiep pe Lord, — for I confesse })at he is greet, and al })is good come]) of him ; and we ben his instrumentis, — and pus my spirit makipjoie in God pat is myn helpe. And so \e liif of Marie maki}) God greet in word and dede, and so she serve}) to him \)0\e in bodi and in soule, but hir spirit is glad in \e bileve j)at she ha]), })at bi \e manhede of her sone God shal be hel])e to \e world. 0])ir wordis ])at suen of Maries song ben expowned to greet witt. And of })is Ladi shulden men take, and speciali er})eU ladyes, to be meke and homely ; for so was \e Lady of ))is world. pE hRIDDE SATIRDAY GOSPEL IN ADVENT. [SERMON CXXIX. J Anno quinto decimo, — Luc. iii. [i.J LuK telh}> in })is gospel what tyme Joon began to preche, and noti)) bi he))ene lordis whos date was more knowe })anne, and bigynne}" at \e Emperour, not undir whom Crist was bom, but him })at cam next after, \z.t Luk clepe)) Emperour of Tibir, \e which is a water at Rome*^. \)efiftene yer of pis Emperour, })at was unstable as watir, whanne Pounce Pilate governede fudee, not as lord of }>at lond, but proctour of ])e Emperour and justise to termyne causis, to pees, and to \e Emperours profit, and in }>e same tyme was \e secounde, Heroude, a fourpe lord of Galile, but not so mouche as \e firste Heroude, for \e first ' So E ; herieden, A. ^ water of Rome, E. Wyclif considers Tiberius as an adjective formed from Tiberis. SERMONS. II was clepid comunli kyng, and })is was clepid Tetrarca, for he hadde as })e four])e part of \e rewme of Jude, and Philip pis Herodies bropir hadde pe fourpe part of \e lond of pe contree clepid Bythynye ^ and Traconytidis , and Lysanye ^ was \e })ridde XoxA. pat hadde pe fourpe part of Abilene, — undir ))is Emperour of Rome, and }>es foure worldli lordis ; and two princis of preestis weren })anne, Anna and Caifas, ))e word oipe Lord was maad upon foon, Zacaries sone, in desert. Joon was movede of God, ])anne abone \e ])rittin))e' jeer of his eelde, to preche and to teche \e folk bo))e in word and in dede. And so he took not falseh ))is office for wynnyng, ne of \e% two bishopis ^ but speciaU of God, and he was nedid to do ))us, as God ha]) ever ordeyned. And so it seme)) to many men ])at prelatis ))at letten trewe preestis to preche freeli \e gospel ben worse }>an }>es two bishopis of Jewis, Summe bishopis ben glad of })es prestis, and summe ben evyle enformed bi freris. And foon cam in to al pe contre of fordan, preching pe baptism of penaunce in remission of synnes, as it is writun in pe book of Sermouns of Ysay pe profete, })at seide })at, foon was a vois of a criere in desert. Make y redi pe wey of pe Lord, make y his papis ri^tful. Joon prechide not for worldU wynnynge, and so he fledde fablis and lesingis, but tolde opynli profitable treufe _}iat God puttide in his mou]). For }>us dide profetis bifore, and ))is Baptist was eende of hem. Joon movede men to mekenesse, and to }>enke on \e dai of dome, and seide pat ech valey shal be fild, and ech mounteyn, more and lesse, shal be maad low. pis shal be at })e dai of dome, whanne \e ex^e shal be pleyn and round, as ech meke man })at shal come to hevene shal be ])anne fulfilhd of bhsse, and ech proud man })at shal be dampned shal be maad low bi peyne. And \\s word shulde move men to mekenesse and to leve pride, and so it is ful nedeful to preche now as it was ))anne. And shrewid pingis shal be turned into ri^tful, and sharpe pingis to pleyn weies. pis is soi]) of }'e er})e, but algatis of mennis hertis, for manye shrewide hertis of men shal turne to })e ' Bethany, E. ^ Lissany, E. ' J)W«>r, E. » i. c. of Annas and Caiaphas. la WYCLIF'S John sends messengersto Christ. weye of rijtwisnesse, and many sharpe men for to fijte shal be pacient and meke. And ech man shal se fleishli Crist }>at is helpe of God. For at \e laste dai of dome shal Crist be ])us seen of alle men ; and sich sermouns weren good to men; to teche hem vertues and to flee synne. pE fourJ>e Wednesdai in Advent. [SERMON CXXX. J Exiit sermo in universam fudeam. — Luc. vii. [17. J 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 \e sunne bifore he come sendi}) his lijt, and after he shyne)> ; and in werkes of crafte }>e rude man come]) bifore, and subtil man come}) aftir and maki]) fair. Luk teUi)) })at, word wente out of fesus into al fude, and in to al pe contre aboute, for woundris ))at Crist dide. And f 00ns disciplis tolden him of alle pes, ])at weren seide of Crist. And foon clepide })anne togidere two of hise disciplis, and sente hem to fesus, and seide. Art pou pe prophete pat is to come, or we ahiden anoper betere ? Baptist seide not ))es wordis for he hadde drede in ))is bileve, but for he wolde ))at his disciplis and o})er men weren taujte of Crist; and so he coveitide Cristis worship, and ordeynede })erfore many gatis. And whanne pes two disciplis camen, pei seiden pus to Crist ; foon Baptist sente us to pee, and seide, Art pou he pat is to come or we abiden anopir .'' And Crist in pat same our heelide many men of per siiknesse, as summe of per languishing, and sum of woundis, and sum of f endis, and to many blynde Crist ytf siy-. And Crist answeride and seide to hem. Going forp, telle ayn to foon pingis pat y han herd; for blynde men seen, and halte men goen ; meselis ben maad dene, defe men heeren ; dede men risen, pore men ben prechid good. And he is blessid pat shal not be sclaundrid in me. SERMONS. ^3 pese wordis ben expowned in ))e firste part of })e sermouns ». And whanne foones messangeris weren passid, began fesus to seie of foon to pe peple, What wente y to see in desert? Wher y wente to se a reed wawid wip pe wynd? ¦ But what ping yden y out to see ? Wher a man cled wip softe clopis ? Lo, pes men pat ben in a prescious cloip, and in delicis, ben in kyngis housis. But what wente y to se ? wher a profete ? '^he, Y seie to yu, more pan a profete. For pis is he of whom it is writun, Lo, Y sende myn aungel bifore pi face, pe vohich aungel shal make redi pi weie bifore pee, Certis Y seie to yu, per is no man more profete among pe children of wymmen pan is foon, but he pat is lesse inpe rewmes of hevenes is more pan he ; as Crist seide bifore. But here it seme)) })at speche of Crist out-taki)) himsilf bi his wordis; and ])es wordis ben so))eli seid ajens alle capcious men. Pe four}>e Friday in Advent. [SERMON CXXXI.] Videte et cavete. — Mark viii. [15.] pis gospel telh]) how men shulden flee al ypocrisie, for among fyve pridis })is is moost perilous. And, for ])is ypocrisie is bo))e in reUgioiis and seculer lordis, \exioxe biddi)) Crist to hise, Se y and fie y fro pe sour dowi, of Fariseis, and pe sour dow^ of Heroude, And pei pou^ten togidere, and seiden, pat pei hadden no breed, how were it })anne pertinent to telle hem of sour douj ? And whanne pis word was knowun fesus seide to hem, Wher to penken y pat y have no breed? ^it y knowun not, ne undir- stonden ; yt yur herte is blyndid; y havynge iyn seen not, and y havyng eeren heeren not, but wanten witt. And y penken not whan Y brakfyve looves among fyve pousynd men, and how many cofynes ful of relif baren y awey. And pei seiden pat twelve - See vol. i. Sermon XXVIII. the true meaning of the words wroi- Since he preached on the corres- x"^ eiayyiXiCovTai, which are mis- ponding passage in St. Matthew, translated in bo/b Wycliffite ver- Wyclif appears to have discovered sions. We are to flee hypocrisy. H WYCLIF'S The cure of the blind man. cofynes ]>ei token of })e firste feeste. And Crist axi]) of })e secounde feste, Whanne he fedde foure pousynd men wip sevene looves, and how many leepfullis of broke mete pei token aftir ? And pei seiden, pei gadriden sevene. And here we witen })at \e% weren two feestis. And Crist seide })anne to hem, How undirstonde y not? ])at Y speke to o])er entente, whanne Y speke of ])e sour dow3, })at is clepid ypocrisie bi resoun of propirte of ))ing. For rijt as sour dowj infecti]) breed })at men shulden lyve wi)), so ypocrisie fayli}) good werk })at mans soule shulde lyve wi]). Ipocrisie of Pharisees and of Eroude lasti}) jit, for newe ordris bigilen \e peple, bo)) beggers and possessioneris, in ))at' >ei feynen hem holy to spuyle of hem ))e worldh goodis. For certis Crist put nevere holynes in sich signes of ypocritis ; but whanne j)es signes crien hem holy, \ei ben false to disseyve \e peple. And jif })es ordris ben holy, \ei shulden hide })at, as Crist biddi]); but where shulde rise ])er wynnyng ]>anne, bi which )>ei spuylen })e peple? And })e ende of ))e feendis ordenaunce, })at he castif bi ^es ordris. But jit Heroude ha]) suteris, as seculers })at now lyven ; for as he feynede holynesse in sleying of Joon Baptist, so })ei feynen holynesse in pursuying of trewe men. And for })es ordris of boredom, wi]) flatering })at is maad to hem, in false signes of horedoom, and knelyng as daunsyng, })ei holden wi]? ])es false ordris and barmen Cristis lawe and })e peple ». But \e gospel telli}) aftir how, Crist and hise camen to Beth- saida, and pei brou^ten to him a blynd man, and pei preieden Crist to louche him. And Crist took pe blynde mannis hoonde, and bidde him wipoute pe strete, and Crist, spitting in his iyn, putte his hondis on him, and axide him wher he saw^ ow^t. And pis man lokide on Crist and seide, pat he saw^ men walkyng as trees. Aftirward Crist putte his hondis upon his iyn, and he bigan to see, and pis blynde man was restored, so pat he saw^ clerely alle pingis. And Crist sente pis blynde man to his hous, and seide. Go into pi hous, and yf pou go out into pe strete, seie pou to no man. And Crist techi}) bi ])es wordis \z.\. nei})er men heehd shulden ' So Q ; A reads, ba/ )>at. » The whole of this paragraph is omitted in E. SERMONS. 35 be proud, ne preestis shulden booste among men of werkis ))at ])ei done in Goddis name. And si]) Crist doi]) alle hise werkis suyngU, oon after ano})er, he telh}> in })e secounde miracle how Pharisees blynden lordis. For ])ei can telle ape signes, and lowting as it were holynesse, and wi]) sich wymmens sport bigile lordis wi]) ypocrisie. But as Crist jaf sijt to ))is blynde man, so he doi]) to sum sich lordis, but ])is cunnynge is wonnen ^ wi}) hard a, for bi proces of tyme lordis mai se })er coveitise and wanting of good affeccioun, but worldli wille about ])er muk. And })us, jif^ Crist ahnyjti myjte make })is man anoon to see, ne])eles he dide })is ])us, to teche how })is blyndenesse wendi)) awey. First'' men seen men as trees, wandring wi)) men here; and sum profit ))ei conseyven of hem, bo])e in cloistre and in houshold, for algatis ))ei eten mete, as diden })e prestis of Baal, and stonden in a prestis stede in \e houshold })at })ei dwellen inne; and so })ei taken litil goodis, but jif it be mete and drynke and cloi}>. But jif Crist hjtith more })es lordis, and maki)) hem clerely for to se })at such cloistreris ))at crepen out of \ex cloistris ben quyke devehs, to disseyve men of })e world, and alle })er garmentis })at })ei han ben atier ' taken of })e fend, to playe })er pagyn among men, and to disseyve men as beestis. And })us ])ei perseyve clerly goosth harmyng of \es fendis, for ])ei forsaken J)er first ordre, and casten hem to bigile ye world. And ])us bi fallace of })e fendis ben lordis disseyved many weies, for \e\ stelen first ])er patrimonye bi colour of ypocrisie, and seien }iat bo])e ])ei and ])er eldris han trewe proctours of })es ordris; but })ei tellen not how Goddis lawe forbedi)) ony sich dowyng to be. And so })es })at swarmen out of ))er cloistre tellen not how \exe is ))er lyf, and how fei weren out of })er cloistre as fishis wi))Outen water 0. pus })e fend swarme)) his covent, and bigili}) many lordis. And }>is ipocrisie * wonne, E. ' ahif, E. tire, Q. » The knowledge of the extent to which they are dduded by the friars is attained to with difficulty. •> All that follows, to the end of the sermon, is omitted in E. " This was a common saying in the fourteenth century. In the de scription of the monk in the Pro logue to the ' Canterbury Tales,' Chaucer writes, — ' He gaf not of that text a pulled hen. That saith that hunters ben not hoiy men ; A^tf ihai a monk, -whan he is cloysterles. Is liktied to ajirche that is -water les ; This is to seyn, a monlc out of his cloystre.* i6 WYCLIF'S The beginning of the preach ing of Christ. of Heroude may be shewid bi })is reule, })at bo))e monkis and freris assenten to werris wi})Outen cause, and bringen })es lordis awerke, to make hem enemyes in many rewmes, and waste \tx bodies and \ex moneie. But jit \e\ feynen ))at \e\ ben martris, but \e rewmes ben riche to God for martirdom ])at \e\ han geten. pus Cristene men sufiisen not to telle \e cautelis of ))ese fendis, and how \e\ blynden worldh men wi}) false wordis of \ex maistir. pE firste Wednesdai after octave of TwelfJie Day. [SERMON CXXXII.] Cum audisset fesus. — Matt. iv. [12.] pis gospel telli]) whanne and how oure Lord Jesus bigan to preche. Mathew telli}), Whanne fesus hadde herd pat Joon Baptist was taken, he wente in to Galile, and lefte pe citee of Nazareth, and cam and dwelte in Capharnaum. Joon was trayed for he reprovede Heroude of his bro))ers wyf jat he held, and wiles weren cast for Joones Ae\ bi \e wickide wom man Herodias ; and Crist wiste wel how Joon shulde die, and whanne, and how gloriously, and so Crist began to preche and conferme Joones preching. For Crist took ])e same teme, and held \e same forme of preching. Capharnaum was a citee onpe see coostis'^ of Zabulon and Neptalym, so pat it were fulfillid pat was seid bi Isay pe profit ^, * pe lond of Zabulon andpe lond of Neptalym is a weye ofpe see on fordan of Galile of hepene folk.* And it is knowun how kyng Solomon jaf })is Galile to a kyng ))at gat him stones ^ to his temple, and how ])us men goen to \e see. p« peple, of \e%e two sortis, pat sat in derknesse of synne, saw a greet li'^f, whanne it saw Crist J)e sunne of rijtwisnes, and while men sitten in lond of shadewe of dep, is li^t sprungen unto hem. In ))is lond was ))e shadewe of de)) ; for \exe was synne ^ -was a cite on ])e see in \>e coostis, Q : was a citee in ]i>e coost, E. ^ The words between asterisks are wrongly excluded from the quotation in A. ' slonys, Q ; A has sones. WYCLIF. SERMONS. 17 of unbileve, and many o])er unkindely synnes, ))at maken shad ewe of de)) to men. For many of ))is contrey weren dampnyd, al jif summe of hem weren saved ; and \es men out of bileve })at shulden be dampned baren wi)) hem ))at shadewe of \e secunde de]), and derkiden o\ex wi)) ))is shadewe. From hens bigan fesus to preche, and seie, as Joon Baptist seide, Do y penaunce, for pe rewme of hevenes shal come ny^ ^. Doing of penance was nedeful to \e peple ))at ])es men taujten, for \ex weye was ful sUdir for to go to hevene inne, siJ) fleishh synnes weren in hem, and ))ei letten men to go to hevene ; and it profit!]) mouche to men to go in good felouship. But Crist, J)at is rewme of hevene, shal come nyj and opene heven, and stoppe tempting of ]>e fend ; and so men shulden helpe hemsilf, and bigynne at ]>eix nexte enemye, ))at is ))e fleish, to chastise it. On pE FIRSTE Friday aftir octave of Twelf>e day. [SERMON CXXXIII. J Egressus fesus, — Luke iv. [14.] pis gospel telh}) how Crist prechide, aftir ])e storie ))at Luk telli)). fesus wente out in vertue ofpe Goost in to Galile, Trewe men trowen as bileve ))at \e Hoh Cost ledde Jesus whidir ever he wente, and what dedis evere he dide. And fame wente out Pouri al pe lond of him ; and Crist tau^te in synagogis of hem, aud was magnefied of hem alle. And Crist cam in to Nazareth, where he was conseyved and nurishid, and he entride bi his cus- tome on Saturdai in tope synagoge. And hereof taken Cristene men custome to preche on Sundai, for it come)) to us for Sabot in ])e stede of Satirdai; and Crist hadde custum for to preche on Saturdaie, as Luk sei> here; and so shulden preestis sue him, preching on Sabot ))at is Sundai. And Crist roos up to rede, and Pe book of Ysay Pe profile was <¦ The words /or— ay3 are wrongly excluded from the quotation in A. SERMONS. VOL. II. C The preaching ' of Christ at Nazareth, i8 WYCLIF'S yvun to rede. And as Crist turnede pe book, he fond pe place where ii was writun, pe Spirit of pe Lord is upon me, wherfore he anoyntide me ; to preche to pore men he sente me, and so ))e Holi Goost bad me, preche to prisoneris for^venes, and to blynde men si^t, to leeve broken men in remissioun, to preche pe yer pat pe Lord acceptip, and pe dale of ayn'^yvyng'^ \ pis preching is al disusid, and tumid to pride and coveitise. For how ever men mai plese \e peple, and wi)) moneie wynne hem worship, ))at \e\ prechen, and putten abak \e profit of \e pephs soule. pis book was ordeyned of God to be red in })is place, for alle ])ingis }>at felden to Crist weren ordeyned for to come ]?us. And so men seyen Crist hadde office of alle \e mynystris in \t Chirche. Crist lernede to rede whanne he wolde, and he preiside mouche Ysay ; and })es eijte wordis ^ red here of Crist han betere ordre ))an we can telle ; for \e Hooh Goost was on Crist bo))e in his bodi and soule, si)) Crist was bo})e God and man, and bi his manheed led of God. And \exlQxe ))is Goost anoyntide Crist wi}> goodis of grace as fulh as ony man myjte be anoyntid. And })us Crist mut nedis preche to meke men ))at wolden take it, for \\& is \e beste dede })at man doi)) here to his bre))eren. And so Crist prechide, to prisoneris forjyvyng of \ex synnes, and to men blinde in wit, for to knowe \e wille of God, and leeve broken men in forjyvenesse of ])er travaile. And Crist prechide \e jeer of our Lord ))at was acceptable bi him ; for he made the jeer Jubile ; and dale of jyvyng of mercy and of bhs was prechid of Crist. And so alle ))es eijte wordis sownen in mercy and confort of Crist, to men ))at ben in prisoun here for olde synnes })at \€\ have done. And whanne Crist hadde f olden pis book, he ytf it to pe servaunt, and he sat ; andpe eyen of alle pat weren inpe sinagoge weren loking to him. And Crist bigan to seie to hem, Pat pis dai is pis writing fild in yur iyn on me. For Isay seide ])es wordis, as men ))at profecieden of Crist. And alle men •^aven him witnesse ; and alle men woundriden in pe wordis of grace pal ' foryvyng, E. 2 j^^^j^ q . ^^ g » The Vulgate, I do not know on end of the nineteenth verse, the what authority, inserts here at the words, ' et diem retributionis.' SERMONS. ^9 camen of his moup. Of ])is dede of Crist men taken, })at it is leveful for to write, and aftirward to rede, a sermoun ; for ))us dide Crist oure al))er-maistir. For jif men mai ))us turne \e peple, what shulde lette to have ))is maner ? Certis traveile of \e prechour or name of havyng of good witt shulde not be \e ende of preching, but profit to \e soule of \e peple ; and how ever ))is ende come)) beste, is moost plesing to God. And curiouse preching of Latyn is ful fer fro \\% ende ; for many men prechen hemsilf, and leeve to preche Jesus Crist ; and so sermouns done lesse good ))an \e\ diden in meke tyme. On bE secunde Wednesdai after octave of twelfJje dai. [SERMON CXXXIV.] Egressus fesus abiit. — Maek vi. [i.] pis gospel telli}) how Crist dide in profitinge to his Chirche. He wente out of a mannis hous whos doujter he reiside from de)) to liif. And })is wenche was \e firste bodi ))at Crist quykenede of \xee ; and she was a wenche of twelve jeer age, })at Crist reiside wi))inne \e hous. And Crist wente ))ennes to his contre^ and his disciplis folewiden him, and inpe same Sabot day he bigan to teche in pe synagoge. And many pat herden woundriden in his lore, seiyng, Wherof comen alle pes pingis to him? and what is pe wisdom pat is yvun pus to him, and sich vertues don bi his hondis? Is not he pis fosephis sone and Maries ? And Joseph was a forgere^ of trees ^ ])at is to seie a wrijte. And Crist hadde name of his fadir in reprof of his pore kyn. And so ))ei seiden ))at Crist was bropir of fames andoffoseph and of Jude and Symount, for alle ))es weren his auntis children. Ne ben not hise sisters wip us here ? And pei weren harmed bi sclaundre of him. Men mai seie soi)) dispitously, as siche cosyns among \e Jewis ben clepid bre])eren and sistris; and \e\ nemeden hem for \e\ weren pore. And Jesus seide to hem ^forcer, E. ^ This clause is wrongly included in the quotation in A ; E gives it right. C 2 Christ not accepted in his own country. ao WYCLIF'S The cure of the man pos sessed by an unclean devil. pat per is noo profete wipouten honour e, but in his contre, in his hous, and in his kynrede. For in strange contre men markeri })e dedis, and in })es homly placis })e kyn. Atid Crist my^te not per do ony vertue, but pat he heelide afewe sicke men,pe while he leide his hondis on hem. And here men taken of oure bileve, })at ))ing which God ha}) ordeyned not to be may not be ; for alle })ingis moten nedis be ))at God ha}) ordeyned. But Crist myjte, jif he hadde wolde, have done here miraclis at his wille ; but Crist saw ever Goddis ordenaunce, to which he mut nedis assente. And Crist woundride of his kyn, for pe untreupe pat pei hadden. Crist woundride of many )>ingis, which })ingis he wiste ful wel. For Crist hadde foure maner of knowingis ; bi sum he woundride, and bi sum o\ex not. Crist, in ))at he was God, hadde \e same witt w\\ \e Fadir, and in })at ])at he is blessid, Crist saw clerely alle })ingis *. Crist bi his bodih wittis hadde knowyng as o^ex men, and now he gat sich knowing, and now he failide ])ereof. And, bi ))is, Crist hadde comune knowing, bi which he knewe }>ingis generaUi. pE secunde Friday after octave of twelf>e dai. [SERMON CXXXV.] Descendit^ fesus. — Luke iv. [3 1 .] pis gospel telli)) more of Crist how he traveileide in his Chirche. Crist wente out of his contre, wher he was born and was dispisid, and cam doun to Capharnam, pat was a cite of Galile, and per Crist tau^te upon Satir dales. And pei wondriden in his lore, for his word was in power, Crist spak sadli, as a Lord ))at hadde power above })e lawe, and to adde to \e lawe, and telle how it schulde be undirstonden ^ And in pat syna goge was a man pe which hadde a foul find ; and pe find criede bi ])is man wip a greet vois, and seide, Suffre now^, what is to us " So E and Q rightly ; A has Ascendit, ^ So E ; A and Q read ' how it undirstood.' = So E ; A excludes ' suffre now ' from the quotation. » That is, by the beatific vision. SERMONS, ai and to pee, fesus of Nazarep ? Art pou come to leese us? Y " wool pat pou art Goddis seint, pis fend knewe Cristis man- heed, and sumwhat he knewe of his Godhede ; and he wolde seie })at Crist in })us punishing \e fendis dide no dede of mercy, si}) at domesdai \e\ shulden have ful peyne ; and })is fend was . nedid to confesse Cristis holynesse. But fesus hlamede pis fend, and seide. Be pou doumbe ; and he wente out fro pis man. And whanne Crist hadde cast out pis fend, he wente fro pe man, and noiede him not. And drede was maad in alle men, and pei spaken togidere and seiden, What is pis word? for in power and in vertue Crist commandip unclene spiritis, and pei goon out. And fame pf Crist was publishid into ech place of pe contre. Here we mai se })at Crist held not wi)) fendis, for ))ei seiden treu})e, and baren witnesse of his holynesse ; and wolde God ])at we diden ))us 1 For })anne we shulden not serve to fendis for worldli ))ingis ])at \e\ jyven us ; and we shulden not take false witnessis })at ben hired for worldh goodis ; but we shulden take clene witnesses in a clene cause of treu))e. For many men seien \e %o\e, and God hati)) hem for her unclene hif; si)) he ))at is in synne synne]), aljif he seie \e treu])e. And so in Engelond ben many men afer aqueyntid wi)) \e fend : for alle })es J)at ben false meenys wolen have witnesse of o\ex men; and })is falli}) ofte bi coveitise, and' o\ex synnes ])at men don. On \y. )>ridde Wednesdai after octave of twelfJje dai. [SERMON CXXXVI.] Lntravit fesus in synagogam. — Maek iii. [i.] pis gospel telli]) how Crist reprovede Phariseis and men of lawe, for \e\ chargiden moche ])at Crist shulde do myrachs in ))er Sabotis. Mark telli}) how, Crist entride in to pe synagoge, and per was a man pat hadde a drye hond. And pei aspieden him, yf he wolde heele men in Sabote, pat pei wolden accuse him. and, Q, E ; A has of. Application of the gospel. The cure of the man that had the withered hand. 23 WYCLIF'S And Crist seide to pe man pat hadde a drie hond, of humors. Rise in to pe myddel. And Crist seide to hem. Where it be leveful to do wel in pe Sabot, or men shulden do yvel in })e Sabot ? wher it is leveful to make a mannis liif saaf or lese mannis liif in Sabot? But pes foolis holden per pees. For })ei myjten not denye })at ne spiritual werkes, in which bodies worchen, shulden be don algatis in Sabot, as preiyng and service in })e Temple, wi]) o})er werkes ])at preestis usen ; and ))es goen nere ^ bodili werkes ))an to heele a man bi miracle. Also it was leveful to hele a mannis soule in sabot, for })anne shulden };ei algates traveile for })e heVpe of mannis soule. But bi ])es werkes ])at Crist dide was mannis soule heehd; not oonh for Crist bi his Godhede hehde men, ne oonli for Crist taujte hem ))e bileve, but for ))ei sawen Goddis power worche in Crist, and knewen bi him many treu))is of bileve ])at })ei knewe not bifore. And so, as Crist argui}), jif Cristis werkes weren of ])e fend, God wolde not worche ])us so graciously in Crist. And, as Crist reprove}) hem in ])e gospel of Luk, it was leveful and usid among Jewis comunh ])at ]3ei wolden helpe out of \e lake a beest in }>e Sabot ; myche more Crist shulde helpe in ])e Sabot a siik man. For jif Crist lefte })us his Fadris werkes in \e Sabot, Crist hadde consentid to mennis harm, and wi))holden yvele his power. And Crist, lokynge on hem wip ire, hadde sorewe on per blynd- nesse, and seide to pe man, pat he shulde stretche out his hond, and pis man stretchide out, and his hond was res tor id. And })us myjten })es blynde foolis wite })at Crist dide levefuUy; for ellis at comandement of Crist wolde not God })us have heehd ))is man. And \v& men han a drie hond ])at wanten werkes of grace. ' neer, Q, E. SERMONS. 33 On J)E Jjridde Fryday after octave of TWELFJjE day. [SERMON CXXXVII.] Circuibat fesus. — Matt. iv. [23.] pis gospel telli}) of Jesus preching, how bisili he taujte his Chirche. For Mathew telli}) })at, fesus wente aboute alpe contre of Galile, techinge in pe synagogis, and prechinge pe gospel of pe rewme of hevene. And so Crist taujte \e olde lawe, and filhde it wi}) \e newe lawe ;• and ))us taujte Crist oure prelatis, not to ' be idil in \ex holdis, ne spuyle moneye of \ex sugetis whanne evere \e\ visitiden hem, but to preche \e gospel of God and moove men to good hif and blis. And Crist helide al languysh- ing and al sykenesse in pe peple. But disciplis of Anticrist agreggen \e suknesse of }>er folk, for \e\ maynteynen synne for moneie, and jyven cursid ensaumple of liif. For men \zx })us turnen fro Crist moten nedis syime in visitinge, and ^ o\ex ))at assenten to hem synnen in manere bi siche prelatis. And opynyoun of Crist wente pour^ al pe lond of Siry. And God jyve ))at Cristis hif were })us wel knowun in Cristyndom, for })anne myjten men sue Crist, and take no werkis but ensaum- plid' of him. And pei offriden to Crist al po pat hadden hem yvel bi diverse siiknesse, as lunatikes and paralitykis, and Crist heelide hem. Lunatikes ben sich men })at han cours of ])er siikenesse bi movyng of })e moone, and })anne \e fend wroujte in hem. Paralitikes ben \o men })at ben siike in \e palesy, ])at mai not rijtli move \ex partis for feblenesse of j)er senewis. And myche folk sueden Crist. Sum men sueden Crist for lore of Goddis lawe and weye to hevene ; sum men sueden Crist for hel])e, for Crist heehde many bodies; sum men sueden Crist for mete, for Crist fedde men ofte bi myracle ; sum men sueden Crist for woundris ))at ])ei sawen Crist do, for Crist dide more wondirful werkes ])an men don in somer games; and sum men sueden Crist to accuse him in word and dede. And ))us, for summe of j)es or manye, summe folk sueden Crist. ' So E ; om. A. ^ So E, Q ; om. A. " So E ; A has ensaumple. Christ preach ing ana worlc- ing miracles in Galilee. 24 WYCLIF'S Self-sacrifice involved in followingChrist. pE FOUR])E Wednesdai after octave TwelfJ)E-dai. [SERMON CXXXVIII.] Factum est autem. — Luke ix. [57.] pis gospel telh)) how Cristis disciplis moten han hem in lyvynge. It fel, sei)) Luke*, whanne Crist and hise disciplis wenten inpe weie, oon seide to Crist, I shal stce pee whidir ever pou shall go. And fesus seide to him, Foxis hav dennis, and briddis of pe eir hav nestis wher pei shal reste, but certis mxmnis sone hap not where he shulde reste his heed. Crist answeri}) here to ])e ])Oujt and entent of }»is man, for })is man was coveitous, and saw Crist do many woundris, and if he myjte have dwelt wi}) Crist, and lerned to do sich curis, he myjte have be rich man in haste, for him and for alle hise. To ))is entent ans wer!)) Crist, and sei)), })at ))er ben })re manere of men. pe firste men ben foxis ])at han hid tresour, as comunh ben mar- chaundis. And sum ben gentil men and riche of ])er rentis, and \es, as briddis of ))e eir, fleen in to })er nestis. But \e })ridde manere of men ben Crist and hise aposths ; })at han no richesse her propre, but lyven goostli hif, and upon mennis almes. And })us })is mannis entent acordide not wi}> Crist. And here telli)) Crist us in ])e gospel of Mathew, how he was pore man as anentis worldh lordship, and so he shulde not seke to Crist for }>is worldeli eende, for Crist myjte not chaunge ])is staat for comyng of sich a fals man. And here mai we se how oure newe religiouse varien fro Crist, for \ei han propre housing, and goodis in ])is housing, as hadde not Crist wi]) hise aposths. Crist hadde alle })ingis, but not ])us worldh. Crist seide to anoper man. Sue pou me. And he seide. Sire, lete me first go and birie my fadir. And fesus seide to him, Suffre pat dede men birie per dede. And here mai we see how Crist determinede how sum men })at lyven in \e world ben dede to Godward, and we mai se ever how we shulden leve ' So in E ; A wrongly includes ' sei)) Luk ' in the quotation. SERMONS. 25 goode werkes for doing of })e betere ; siJ) it is werk of mercy to birie dede men », and jit Crist wolde )>at })is man levede })is and suede him. For he synne)) gretly ))at leve)) })e betere, and chesi]) fe worse; and })us dede men to God don good to Tpe world. And over })is we mai se how falsely oure newe rehgiouse moven men bi })is gospel to come to j)er religioun. For })ei shulde purge hem silf bifore, and make hem pore as Crist was. But Crist seide to ))is man. Go ))0u and telle ]>e revraie of God ; but to })is ben men unable, for tyme ))at })ei ben in ]>es ordres, for ))ei shulden able hem after Crist, and apostlis ])at weren of his scole. But fro \>e tyme })at hem wantide })is maistir, ))ei gedereden * not coventis togidere, si)) Crist was propirh Maistir, and myjte not faile in his leeding. But now foohs and sinful men lede o))er foolis into })e diche. And so, si}) Cristis re ligioun is betere ])an ]>es newe ordris, ])es men synnen greth ])at taken hem and leven Cristis. For Cristis ordre myjte occupie ech man as myche as he myjte do; and no drede it myjte occupie men betere ))an ]>es newe ordris. And so, as Crist bad })is man suifre deed men to birie dede men, so men shulden suffre ]>es newe ordris, pat ben clepid dede houndis, and sue Crist in his ordre, as Crist bad })is man do. And jif ]>es ordris pursuen trewe men and emprisonen ]>ex owne bre})eren for sich treu])e of 'pe gospel, pei ben worse ))an Heroude was ; and in })is same dampnacioun ben myjti men of pe world pat defenden })es newe ordris, to do })es synnes and o])er moo. For whoever assenti}) on ))is wyse maki}) him gilti wi}) pe doere; and })us Eroudes ypocrisie shulde be fled of men of pe world. But pe pridde man seide to Crist, Sire, Y shal sue pee, but first ^yve me leeve to telle to hem pat ben at hoom. And fesus seide to him. No manpat puttip his hond to pe plou-^, and lokynge ayn, is able to pe kyngdom of God, Crist wolde here })at whoever hadde an hooli purpos to lyve wel, he shulde not leve })is purpos for no movyng of pe world ; si]) we ben as tiliyng men, to ere oure lond, and sowe it aftir; and lokyng abak in ]>is crafte maki)) errour in sich tilieris. For sich men taken in veyn pe ' So Q ; geriden, A ; gydren, E. " To bury the dead, is the last among the seven corporal works of mercy. The danger of loolcing bacic. 26 WYCLIF'S Christ will have the little child ren brouffht to him. grace of God, paX leeven goode werkes for movynge of pe world, or counseyle * to lesse goode werkes. And })us alle pes newe ordris, pzX leeve fredom of Cristis ordre for goodes jiat ypocritis han getun to pes newe feyned statis, done here ajens Crist, and unable hem silf to come to heven. We shulden })enke on Lothis wif, how she for lokyng abak was turned into a lumpe of salt, to teche us to love Cristis ordre. pE four))E Frydai Gospel after octave on TwelfJ)E dai. [SERMON CXXXI X.J Off^erebant Jesu parvulos. — Maek x. [13.] pis gospel telli}) how Jesus lovede htil children in kynde and figure. For sip Crist ordeynede litil children to growe to men, and efte to seintis, it is noo drede Crist lovede ))is age, as alle o))er agis of men. But for children of })is age lyven ofte as innocentis, and ben not broken wi)) worldli falsehede, ))erfore Crist lovede }iis figure. And ))us sei}) Mark, pat pe folk offriden litel children to fesus, pat he shulde louche hem. And })is was a grat sacrament, but God woot whi ])is Chirche putte it not among sacramentis ^. And disciplis of Crist lettiden hem pat offreden pex children. But whanne fesus saw pis, he tok it hevely, and seide to hem, Suffre y litel children to come to me, and forfende y hem not, for of sich maner children is pe rewme of hevenes. Sopli Y seie to yu, pat whoever takip not pe rewme of God as a ymg child, shal not entre in to it. And clippinge hem, andputtinge his hondis on hem, Crist blesside hem. And herfore techi)) Petre his peple ))at ])ei shulde coveite mylk, as new born jonge children, havyng witt wi))Outen disseit. For as mylk nurishi]) sich children, so bileve nurishi)) Goddis chOdren; and as children loven mylk, for a litil bifore ])ei weren sich sub stance, so Cristen men shulden love bileve, for pei han lyved '¦ So in E ; mentis, E. A reads concede. whi bis is not put among o\>er sacra- SERMONS, a? in bileve of Goddis Sone. And herfore seij) Salomon: Take je out * litil foxis p2A schrapen ^ doun pe vines ; for savery lore of hevenly ))ingis, ))at shulde growe in Cristis Chirche, is distried bi worldli men, })at lyven bi cautels as foxis. And herfore sei}) Crist in pe gospel, whanne he was manassid of Heroude, Go je and seie to p&t fox, Lo, Y caste out fendis, and make hel))is to daye and to morowe ; and in pe ])ridde dai Y am deed, but not jit. And si}) it mut nedis be ))at Crist lyve in pxee jeer after, Crist myjte not leve for Heroude to do goodis to his Chirche. On FYFbE Wednesdai after octave. [SERMON CXL.] Homo quidam habuit. — Matt. xxi. [28.] pis gospel dividi}) pe Chirche in two partis, and reprove)) pe toon, pe parable pat Crist sei]) is told of hym in ])es wordis. 0 man hadde two sonys, and he going to pe first seide, Sone, go to day and worche in my vyneyrde. And he answer inge seide, Y nyle ; but aftirward he, moved bi penaunce, wente forp. And pis fadir came to pe toper sone, and bad also pat he shulde worche, and he answeride and seide, I go, sire ; but he wente not. Which of pes two dide pe fadirs wille? axide Crist of ])es Jewis. And pei seien to him pat pe firste. For he dide in dede his fadirs wille, and pe to})er as a fals sone bihijte wel, but dide falsely. And fesus seide to pe fewis, Sopeli I seie to yu, pat puplicans and hooris shal go bifore yu in pe Chirche, For foon Baptist cam to yni in pe weie of ri-^twisnesse, and y trowiden not to him, and dide not as he taujte jou, but puplicans and puteyns ' trowiden to him, and diden aftir him ; and y, seynge al his liif, hadden neiper * penance after for to trowe to f ones sentence. For pe Jewis sawen Joon dede for reprovyng of Heroudis synne ; and jit pe Jewis hadden no sorowe for feynt levyng ° to p\xs stonde for txenpe in The parable of two sons. ' US, E. ^ shrapenj G. ' So E ; A has bileevyng. ^ hooris, G ; putaynis, I. * never^ E, 28 WYCLIF'S Interpretation. The laity are now better than the clergy. Goddis cause. And for ))is parable is ful good for many men to knowe, })erfor biddi}) Crist aftir })at, he pat hap eeris to heeren^ here he ])es wordis, wi]) ere and herte. pis parable of Crist is ))us expowned. pis fadir is God him silf; })es two sones ben two folk, pe Jewes and he))ene men. pe he})ene men ben pe firste sone, for pe\ weren bifore pe Jewis, and also bifore Ebreus, as men mai se in Goddis lawe. Goddis vynejerde is holy Chirche, ])at was fro pe bigynnyng of pe world. And God bad pes bo})e sones to traveile and profite to his Chirche ; for whanne ever God biddi}) charite, })at stondi)) in pe ten heestis, God biddi)) to traveile in his Chirche, as pe secounde Table techi}). 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 be Goddis servant, pe to])er sone seide he wolde, and dide^ in many patriarkis. But afth })is firste sone was moved of God bi kyndely skile to serve him and lyve wel, as in Joob and Jetro, but largely whanne he])ene men token bi apostlis Cristis fei}). And })anne pe to])er sone of ))is fadir weren folk out of bileve, for fro ))at tyme pat prestis rengniden, and killiden Crist for his treu}>e, pe\ weren fals to ])is day, and noyous to hooly Chirche. And })us bi jugement of pe Jewis Crist concludide hem softly. And })us may men parte pe Chirche in seculer men and in clerkes. Seculer men ben pe first sone, and clerkes ben pe to})er sone. And clerkis and preestis lyveden first wel, and speciah in Cristis tyme, for Crist and hise aposths also weren \>ope .preestis and clerkis, and pt\ traveihden moost in pe Chirche, and maden it large and florishinge ; si)) ))at Crist boujte his Chirche, and toke it into hevene wi]) him. But now ben })es two sones turned. For fei}) and good religioun stondi]) in seculer men, and in preestis ben wordis wi])Outen good dede. Preestis seien ])ei suen Crist, and kepen next pe liif of him, si}) in hem stondi]) holy Chirche, as mannis liif stondi]) in his soule. * And a men ])at knowen pe worldis state seyen })at pe popis and cardinales, bishopis and religious, ben moost fer fro Cristis hif, and so ))is parable of ' grauntide, E, " The passage between the asterisks is not contained in E. SERMONS, 29 Crist dampne]) hem for her falshede *. But take we alle ))is witt of Crist ; for we ])at biheten to serve Crist, and gon abak as false soones, maken us silf pe secounde sone, and so ))is parable of Crist is nedeful to ech man here. Wednesdai Gospel next after Septuagesme Sondai. [SERMON CXLI.] Egressus Jesus ibat, — Maek ix. [29.] pis gospel telh)) how Crist taujte pe Chirche to flee pride, and algatis prestis, for pride is more perilous in hem, as it was in aungels. Mark telli)) how, Jesus wente out bi pe contre of Galile, and he wolde not tarie pexe, ne dalye wi]) men of ))at contre, and herfore sei}) })is gospel })at Crist wolde not knowe ony man, for he wente privyly wi)) his aposths as it was best. But Crist taujte his disciplis, and seide to hem, pat mannis sone shal be betraied in to mannis hondis, and pei shal sle him, and fro ])at he be slayn, he shal rise on pe pridde dai. And pei knewen not pis word, and dredden to axe him ))erof. And pei camen to Capharnaum, and Crist, whanne he was in pe hous, axide his disciplis ])ing ])at he knewe. What tretiden y in pe wey ? And pei weren stille. For it seme]) }>at pe\ wolden not ])at Crist hadde wist of })is trete ; and it seme]) ])at Crist was from hem, and herde hem not whanne pe\ tretiden ))is; for he myjte, as he wolde, be fer fro hem, and pe\ togidere, for pe moste of ))rittene persones myjte wel go bi hem silf ; and pe twelve myjten go togidere, and speke privyly, ])at he herde ^ not. But it seme]) over ))is })at Cristis word movede hem to trete }iis ^. Crist tolde hem a litil bifore, how he shoulde be slayn from hem ; and aljif ])is word marride hem, for pe\ undirstooden it not wel, ne})eles pe\ foujten on })ingis ])at myjten come after ])is, and so, jif pe\ shulden lyve togidere, which shulde be more of hem, and who shulde be pex capteyn, to whom all o))er shulde obeishe. ' So E ; herden, A. Jjtts, E, Against pride, especially in the clergy. 3° WYCLIF'S The clergy from the pope downwards, sin against the gospel rule of humility. And ))is seme}) God to teche, whanne ])is gospel techi]) })us, ))at })es postlis tretiden paxixxe which shulde be more of hem. For })us telh}) God next aftir, Forsope pei disputiden in pe weye which shulde be more of hem '. And God varie)) here for sum cause, and sei}) not which of hem shulde be more. For jif men ben al atwynne ^ and not in oo companye, jit oon of hem is more, aljif he be not pe more of hem. And Crist sitting, clepide pes twelve, and seide, }tf ony ofyu wole be pe firste, he shal be pe laste of alle and servant of alle, for he must be moost meke of aUe o))er. And Crist toke a child, and fmtte him in pe myddil of hem ; pe which child whanne Crist hadde biclippid, he seide pus to hem. Who ever takip oon of pes ' children in my name resseyvep me, and whoever resseyvep me, resseyvep not me, but my fadir. It is told bi fyve ensaumplis how in sich speche of Crist is undirstonden })is word ' prin cipally,' and ])anne pe witt is good and sutil. And, for })is lore is profitable to governaile of holy Chirche, pexioxe sei> Crist, as he sei}) ofte. He pat hap eeris to heere, heere he. And in ])is point synnen specialy gretteste of pe Chirche, for ))ei suen not Crist heere but Anticrist and pe world. Loke pe pope first and his cardinalis, where \e\ taken no worldli worship, but ben pe laste, moost servisable, and moost meke of alle o})ir. More foul pride and coveitise is in no Lord of pe world. Go we to bishopis Mmepe ))es, and riche abbotis, fadirs in coventis, and ])es axen worldly worshipis, and bi ])is mai men knowe hem. 5if ))0u wU wite which of ])es is more, loke which taki]) more worldly worship. And jif ))0U go doun to freris, }>at ben beg- geris, and shulden be mekerste *, more worship of pe\x bre))eren taki)) no man in ))is world, as bi kneling and kissyng of feet ; take ))0u pe ministre of ffreris^ and o])er service at mete and bedde, more ])an ony bishop doi]). And so Cristis reule in pes preestis is more reversid })an in worldh lordis. And si}) pe\ professen and seien })is gospel bo>e in word and in o)) ", it is open ))at ))es false ypocritis disseyve pe peple, and barmen pe Chirche. But ^ So in E; A wrongly excludes these words from the quotation. ^ a twyn, E. ' syche, E, and the M'ycliffite versions, * meiest, E, ^ as by knelyng, wi\> iyssyng of fete, takit> i>e mynyslre of freris, E. ' mou\i, E ; but A is evidently right. SERMONS. 31 alle pe gospeUis tellen })is reule as moost profitable to pe Chirche. And here ))es prelatis smatchen pride, and venymyn pex sugettis after hem. And })is venym cam myche in fro pe tyme ))at pe Chirche was dowyd. For it is comune proverb, he })at more ha}), more shulde he be worshipid. And alle spechis ben of worldli worship, for })ei tellen not bi goostly worship. pE Frydai Gospel next after Septuagesme Sonday. [SERMON CXLII.] Qui non est mecum, — Matt. xii. [30.] Ceist telli)) men in })is gospel how pex shulden serve him, and which synne shal be forgovun and which synne is dampned for ever. Mathew telli)) ])at Crist sei}) first pat. Whoever is not wip him, he is ayns him. For generalte of })is Lord, si]) ^ he is bo})e God and man, he ^ axi}) service of ech man, for ech man mut serve Crist, o))er doinge or suffringe. And proude men })at wolen not suffre moten evere sue Crist in helle, and })is suffringe noie}) moost to proude men })at wolden not worche. For doyng is, kyndeli, above and more wor])i pan suffring. Of o})er lordis it nedi]) not ))at he be ajens hem, whoever is not wi}) hem ; for many men in })is world ben impertinent * to er})eli lordis, for neifer pe\ ben servantis to hem, ne pes lordis ))eir worldly lordis ; but Crist mut nede be Lord of alle, si)) he is bo))e God and man. And ))is sentence shulden lordis lerne, and aUe maner of ydil men, to wite wher ))ei ben wi}) Crist, or pe\ ben ajens him. For certis, jif pe\ ben ajens Crist, pe\ ben servantis of pe fend, and as pex traveile is moche, so pe\x hir ' is peyne wi)>outen eende. And so ech idil man, for he is not wi)) Crist, mut nedis be ajens Crist, and so on pe fendis side. And so. Who gederip not wip Crist, scaterip algatis wi)) pe fend. Crist gederi]) men in • s«>, E. ^ om, Q ; and, E. ' hyre, E. « That is, ' have nothing to do with, ' How Christ is to be served, and of the un pardonable sin. 32 WYCLIF'S love and in acord and unite, but pe fend Aoip pe contrarie, for he wole part men fro God ; and ))us God love]) pees, and pe fend love)) striif. And herfore Y seie to yu, pat ech synne and blasfemye shal be foryvun to men, hut pe Spirit of blas femye shal nevere be foryvun. Here synne and blasfemye ben clepid synnes of men, but pe Spirit of blasfemye is clepid pe fendis synne, for it lasti}) to mannis ende, and so aftir for evermore ; and })is is synne ajen pe Holy Goost, and shal nevere be forjovun, neipex in })is liif ne in pe to])er, for })ere is not S)mne forjovun ))us \ And as pe Hooh Goost is good, eende wi})Outen ende, so ))is synne speciali is yvel, ende wi})0uten ende. And so ))is mai be wel clepid, synne ajens pe Hooli Goost. And to ))is entent speki}) Crist whanne he sei]) after in })is gospel, And whoever seie a word ayns mannis sone, it shal be foryvun him, but whoever seie ayn pe Hooli Goost, it shal not be foryvun him, in pis world ne in pe topir. But here men shal undirstonde ])at whoever synne}) ajens oo persone of God, synne]) ajens hem alle pxee, si]) alle pxee ben 00 God; but he synne]) propirly ajens pe Sone })at synne)) of ignoraunce. And jif a man myjte synne of noun power, he synnede properle ajens pe Fadir ; but Poul sei)) })at God suffri)) not a man be temptid over ))at he mai. And he synne)) pro pirh ajens pe Hoh Goost, })at wanti)) good wille to turne to God in })is hif, and ))is man mut nedis be dampned, si)) his synne must ever laste. So it mai be undirstonden on two maneres ])at men synnen ajens pe Fadir. 0})er })at ])ei synnen bi noun power })at ])ei han of God, wi])Outen pex owne defaute, bi synnes ])at ])ei han don bifore ; and })us mai no man sin propirii ajens pe Fadir. On o})ir maner synnen men ajen pe Fadir and al pe Trinite, whenne })ei done synnes bifore, bi which })ei ben hardid ajens God, and muten nedis synne to pex eende, as God ha)) ordeyned for pex synne bifore. For pe firste cause ])is gospel leve)) synne ajen pe Fadir of hevene. And of })is it sue)) wel, si]) al men in expe ben trees, pat pei shulden make good trees and pe fruyt of hem good, or ellis yvel trees and pe fruyt of hem yvel. For ech man mut be ' om. E. WYCLIF. SERMONS, ii wi)) Crist or elhs be ajens Crist, and synne ajens pe Holi Goost or ellis not synne ajens })is Goost. And so of pe fruyt is pe tree knowun, whe))ir it shal ever more be greene or elhs be brent in pe fier of helle. And so Crist coman d not ])at pes men shulden do ))us, for ech man mut nede do ))us, as he mut nede be savyd or dampned. But Crist telh]) how men moten take nedis ))at ))at sue}) herof. And ))is sentence is sharp, but just bi Goddis jugement. And so Crist seme)) to teche here ^ ))at alle })ingis moten nedis come, but seme)) to telle iexpexe how ])es men^ moten nedis be dampned, for synnis ])at pe\ han do bifore moten nedis brynge for)) more synne. And })us sei}) Crist here, "^e addir kyndelis, how mai y speke good pingis, sip pat y ben pns yvel? bo))e in jour eldris and jou. And ])is is open speche, si}) alle }>ingis moten nedis come ; and ellis it seme}) veyn speche, and wordis told wi))outen witt. And so Crist telli}) })at for pex synne ])es men moten nedis be dampned. For of aboundance of herte spekip pe moup, of ech man. A good man of good tresour bringip forp good pingis, as he mut nedis ; and an yvel man bringip forp yvel pingis of an yvel tresour, as he mut nedis. But, for ))is synne growi]) faste, bi o))ere ])at men chargen to ' litil, ])erfore prophecie]) Crist of ])es men and ])is synne, Sopeli, I seie to yu, pat of ech ydil word pat ))es men shal speke, pei shal ^yve resoun perof in pe dai of jugement. And ))is techi)) Crist, J)at litil synnes shulden be fled, for pex moten bringe for]) more synnes, and general jugement mut be of hem. For certis of pi wordis shal pou be maad just, and of pi wordis pou shall be dampned. pes wordis mai be undirstonden of pe grete persone of mannis kynde, of whiche summe shal be saved, and summe aftir shal be dampned. And ))is seme]) more clere ])an pe witt ))at telh}) ))is condiciounly ; ])at jif God ordeyne pee to blis, and ])0U speke here wordis, ))0U shalt be justified of ))i wordis, for sich men don aljatis good ; and jif God ordeyne pee to peyne and fat })0u speke here many wordis, ])0u shalt be dampned for ))i wordis, for sich men don algatis yvel; and so alle men shulde take hede to pexe wordis ))at pex ben goode. ' So E ; A has heren. ^^ So E ; om, A. ' but, E, SERMONS. VOL. II. D 34 WYCLIF' S The parable of the sower. Interpretation of the parable. pE Wednesdai Gospel next aftir Sexagesme Sondai. [SERMON CXLIII. j Coepit fesus docere ad mare, — Maek iv. [i.J pis gospel telli)), as many o))ira, how in foure maneres is seed sowun; and }>us men ben diverseh disposid to take pe seed of Goddis word. Mark telh]) how, fesus bigan tO' teche men at pe water, and myche peple was gederid to him, SO pat he wente into a boot, and in })at boot, in pe water, Crist saat and taujte pe puple, so pat Crist sat in pe boot,. for prees, and pe peple was on pe lond. And })us sei]) Mark }>at, al pe puple aboute pe water was onpe lond, for pex shopen hem as wel as ])ei myjten to heere Cristis ^word. And Crist taujte hem in parablis many pingis, and seide to hem in his lore ; Heere y, Lo, a sower went out to sowe, and pe while he sowip, sum seed fel biside pe weye, and foulis came and eeten it. But oper seed fel on stoony placis where it hadde not myche erpe, and pis sprang up soone,for it hadde not depe erpe ; as seed })at is in hoot place, and growi]) not depe in pe expe, come}) above pe expe soone, but it dwyne}> anoon. And })us sei]) pe gospel, Whanne pe sunne was risen it brente up, and, for it hadde no rote, it driede up, Andpe pridde seed fel among porms, and pes pornes over growiden pis corn, and lettiden it for to pryve, and so it yf no fruyt, pe fourpe seed fel on good erpe, and it ytf fruyt, steyng up and wexinge, and o seed brow^teforp pritty, anoper ytf sixty, and pe pridde an hundrid. And Crist seide after ))is parable,. Heere he pat hap eeres to heere. Crist techi)) us of ))is seed ))at it is Goddis word. But alle we heeren Goddis word, aljif it growe not in us, and pexioxe we shulden tilie oure lond to bringe fruyt of })is seed, pis seed is streng])e of Goddis lawe, })at mai not perishe for yvel. men, but synne of hem may lette hem to bringe for]) fruyt of )>is seed, pe first seed taken sich men })at ben encombrid » See vol. i. Sermon XXXVIII. SERMONS, 35 wi)) pe world, and bisynes ))at ))ei han hardi})^ pe herte, and letti}) hem to kepe ))is seed in pexe mynde, and in pex wiUe to love God. Foulis of hevene ben yvel spirits, ))at taken awey })OUjt of })is seed, pe secounde seed ])ryve)) not for tempting of mannis fleish, but whanne pe sunne jyve)) hem good, lustis letten })is seed to growe. And herfore seid Davi}), Y shal drede of hyenesse of pe dai^; for comounly sich riche men han many temptingis, and litU devocioun. pe ))ridde seed is sowen among riche men of pe world ; and bisynesse of richesse letti)) ))is seed for to growe. pe four})e seed growi)) wel, in good hertis wel defoulid ; for lond wel eerid and wel dungid is able to here good fruyt. So men ))at sorewe of pex synnes, and })enken on pex owne freelte, growen in vertues of pe soule and serven God perfitli. pes pxee degrees of )>is growing teUen pxee profitis of men. Sum ben chast to pex spouse Crist, as virgyns and o))er good men ; and })es holden pe ten comande- mentis for love of pe Trinite. pe secounde fruyt, of pe sixti})e ^ greyn, telli))' trewe doctours of pe Chirche; for })ei holden Goddis heestis in hem silf, and doublen hem in pe puple. pe ))ridde seed, of an hundrid greyn, bitokene}) pe hijeste charite, whanne a man suffri)) dee)) for to susteyne Goddis lawe, and putti)) wel his owne liif for pe profit of pe Chirche. And loke we to what greyn Goddis word growi]) in us. pE Fridai Gospel aftir Sexagesme Sondai. [SERMON CXLIV.J Interrogatus fesus Phariseis*. — Luc. xvii. ^ [20.J pis gospel telli)) of pe dai of dome, and of pe perils ])at shal come bifore. And Mathew telli]) more opinli of bo))e ))es in his book. Luc sei]) ))at, fesus was axid ofpe Phariseis whanne Goddis rewme comep. And it seme}) ])ei wolden wite whanne al pe Chirche shal come to hevene ; for })anne shal be pe day So in Q and E ; hardid. A, tellen, A. * a Phariseis, E, G, I. sixty, E. " So in E and Q ; " So in E, rightly ; A has xvi. ' Ab altitudine diei timebo ; ' Ps. Ivi, 3 (Iv. Vulg,) D 3 The day of judf^ment and the signs pre ceding it. 36 WYCLIF'S Friars, canons, and monies. The pope and the secular clergy. of doome, and in })at dai shal })is rewme come. Crist answeride to pes Phariseis, and seide, Goddis rewme comep not wip keping, of cerymonyes. And pv& pxe ordris in Cristis tyme unabliden hem to be of ))is rewme, for bi keping of pex ordris pex leften keping of Goddis heestis. And so myjten boolde' men seie to ))es ordris ])at ben to day, for as pex weren in Cristis tyme Essey, Saducey, and Pharisey, so pex ben now in oure tyme, freris, chanons, and monkis. And alle pes pxee distriede Crist, for bringinge in of newe lawes, and for turninge from his lawe, for pex token not wel Goddis word. And so it seme}) to be to dai ; for alle ])es pxee newe ordris comen not to pe ))ritti))e greyn, and certis pex comen not ])anne to hevene. For jif a man do al his power, al his witt, and al his wille to kepe pe lawe of Jesus Crist, jit unne])is wole it sufl5se ; myche more jif a man scateride his vertues aboute newe lawis. But ))us done alle ))es newe ordris ; and so myche ])ei fallen in Goddis lawe ; and ))us hoordom of Goddis word is broujt in to mayn- teyne freris. But, for pe peril of pe Chirche stondi)) not al in ])es newe ordris, but in ypocrisie of preestis, and speciah of pe pope, ))erfore sei)) Crist ))us, })at trewe men, shal not seie, Lo, here, lo, pere, is Cristis vicker '¦' })at ha}) ful power of Crist, ])at sendi}) mennis soulis to hevene as soone as he wole do ])is. For si)) Crist is heed of hooh Chu-che, and o})er men ben but his lymes, herfore sei)) Crist so))ly, Lo, Goddis rewme is wipinne yu. For Cristis manhed was among hem, and his Godhede wi])inne hem ; and so, love Crist and kepe his lawis, and it is ynowj to pee. And ))us, seip Crist to his disciplis, for hem and o})er Cristene men. Dales shal come whanne y shal desire to see 00 dai of mannis sone, and y shal not se him })anne ^ for he shal be stied to heven. Lord, jif Crist cam now doun, and re provede ])es ypocritis for dowing ajens his lawe, litil wolden pex telle bi him, so })at he were unknowun to hem. And ))anne, pei shal seie to yu, Lo, heere, lo, pere, is Cristis viker ; but wole y not go, and stu hem not, si)) ))ei ben false, and suen not Crist. And as anentis pe dale of dome, ots li^tnyng shynep over al pis world, for tyme ))at man can not telle, so Crist shal come tope Q. ^ So in E ; A includes the words in the quotation. SERMONS. 37 dome, and gidere men of al ))is world. But first mut Crist suffre many pingis, and he reproved of pis kynrede. And as it was in Noies ^ dales, so it shal be in Cristis dales, pel eeten and drunken, pei weddiden wyves, and wymmen weren yvun to wed- dingis, to pe dale pat Noie''' wente into pe ship, and pe flood cam, and loste hem. And also it was don in Loths dales, whanne fyve citees weren sonken ; pel eeten and drunken, pei bow^ten and solden, pei settiden and bildiden ; and pat dai pat Loth wente out of Sodom, fier and brymstone reynede from hevene, and loste alle ))es fyve cities. And after pes pingis^ it shal be, in what day mannys sone shal be shewid, Ln pat hour, he pat shal be in pe roof, and his vesselis in pe hous, come he not doun to take hem ; }>anne * he ])at is lord of })is world assente he not to Anticrist for holding or filling of his goodis. And he bat lyvep in comune traveile, turne he not ayn ))anne, to defende Cristis viker, ne to fijte in his cause. And so nei))er men of armes ne comunes shulden fijte for ])es popis. Have y mynde of Lottis wyf, and loke not ajen fro Goddis lawe ; for })is womman was dispitouseh deed, for she lokede ajen as God forfendide. Whoever sekip to save his liif he shal lese it; and whoever shal lese here his lyf, he shal quykene it in heven. For whoever holdi)> Goddis lore, jif he lese here his liif pexbxe, he shal lyve blis- fuUi in hevene whanne cowardise shal be dampned. Y seie to yu, in pat ny^t, ))at pe dai of dome shal be on pe morowe ^ shal per be two in o bed ; pe toon shal be taken, and pe toper left. Two shal be grynding togidere ; pe toon shal he taken, and pe toper lefte. Two., shal be in pe field ; pe toon shal he taken and pe toper left. For sum shal have rijt devocioun, and summe of pes pxee shal faile ])is oile. And pe disciplis axiden Crist, Sire, where shal ))es ))ingis be ? And Crist seide to hem. Wher ever pe bodi he, pipir shal pe eglis be giderid. For whidir ever come}) Cristis bodi, ))idir shal his seintis come. Seke pe gospel of Mathew, for pexe is ])is more opynly toold. » Noes, I ; Noyes, E. ^ Noe, G, I. = So in E ; A excludes And , , , \>ingis from the quotation. * So in E ; A includes in the quota tion. * So in E ; A om, \e morowe, and includes the other words in the quotation. 38 WYCLI F'S Against hy pocrisy and covetousiiess. pE Gospel on Ashe Wednesdai. [SERMON CXLV.] Cum jejunatis, — Matt. vi. [i6.] pis gospel telli}) how men shulden faste, and flee algatis ypocrisie, for aUe goode werkes of men shulden be don to plese God ; for God })at is ful of treu})e hati}) ypocritis feynyng. And so Crist sei)) bi Mathew })at, whanne ever men fasten, pei shulden not wille to be sorewful as ypocritis, for pei putten per face out offourme, to seme fastinge to men, pus dide ypocritis in Cristis tyme, and jit pex ben men of ])at soort. For many ordris and men ben glad to have lene and pale visagis, for sich men ben moche wor}) to preie God, as pex seien, and so pex wynnen moche good bi ypocrisie of siche men \ But Crist forbedi)) ])is ypocrisie, and sei}), Sopeli, Y seie to yu pes men han take per hire. For ypocritis han here pex mede, and hem leeve]) no meede in stoore at pe dai of dome, ne aftur. And })erfore, pou, whanne pou fastist, anoynte pi heed, and waishe pi face, pat pou be not seen fastyng to men, but topi fadir pat is hid, and pi fadir pat seep in privy shal quyte topee. Here wolde not Crist mene })at ech man, whanne he shulde fast, shulde anoynte his heed wi]) oile, and waishe his visage to be faire, but pe% wordis shal be referrid to pe werks of pe soule. It is knowun bi Goddis lawe ))at pe heed of mannis spirit is his power to undirstonde ; and ))at shulde algatis be anoyntid, for it shulde be maad clene ; and his entent shulde be rijtid \ ])at he have devocioun to God, and ])at his fleish serve to his soule, ])at his spirit serve betere to God, and make pat God love him weie. And ])is devocioun is pe oyle })at shulde be in his soules heed. And he waishe)) his soule face, whanne he temperi)) his soule })us to resoun, ))at he be vxepex dissolute ne to sorewful to • So in E and Q ; reltid, A. * This sentence is omitted in E. SERMONS. men, but algatis triste^ to Goddis reward for service })at he Aoip to him. And as man, redinge on a book, taki}) noon hede to })ing biside, so man in servynge God taki}) noon heede to fame of men, -but })at his name be writun in hevene, and so in pe book of hif. And }>us resoun nedi]) men to faste and ete in such a mesure, ))at ))ei ben strengere to serve God; and ))us men fallen in bo))e sidis. For sum men feden to myche pex fleishe, and sum men punishen it to myche ; but it is sikir to chastise it, so ))at it rebelle not ajen pe soule, for man ))at wole wende sureli wandri}) fer fro pe brynke. But resoun techi}) })at nei})er eting ne fasting is medeful bi himsilf, but good entent and clene maki}) mannis soule devoute to God. And so resoun techi}) men j)at noon shulde do his dedis to men but to God, and hope ^ his mede, for he is pe Lord }>at we serven. pat man doi}) his werk to men })at hopi)) reward of men, and he doi}) his werk pryvyly to God, ])at hopi}) mede oonli of God. But summe werkes men moten do unto know ing of men, as ben preching and almes dede, and werkes of pe secounde table; but beware }>at })i entent be not medhd wi)) fame of men. For ])is wole fordo ))i oile, and lette it to shyne wi)) grace. But, for al good shulde be do to God, and men shulde hope mede of him, ))erfore biddi)> Crist aftir, Nyle y gedir tresouris to yu in erpe, where rust and mou^te ' distriep hem, and where pevys delven out and stelen; but gedere to yu tresouris in hevene, wher noon of pes foure pingis fallen. For wherever pi tresour be, pere is pi herte, and pexe lyvest ))0u. But ech man shulde lyve in hevene, as lyveden Poul and o))er seintis. And so Crist techi}) how we shulden lyve to us silf and to oure bre- pexexx, pat man lyve}) ajens him silf, ))at gederi)) to mouche money, for rust wole shende sich metal, and doi)) myche harm to mannis entent. Also })es men barmen hem silf, ))at maken hem to moche atier, for bo})e pe moujte doi)) hem harm, and pex barmen pore men and hem silf, si)) pex shulden leve sich bisynesse and ])enke on God and hevenh bhs. And })eves breken sich mennis housis, and stelen tresoure })at ))ei han gederid. And jif men lyven a meene staat, as men shulden in 39 The rig-lit use of fasting. All for the glory of God. * So E and Q ; A has /o trhte. woJ>J>cs, I. 2 So E ; A has hepe. mou^ifie, G ; 40 WYCLIF'S The wide sweep of Chris tian charity. Staat of innocence, alle })es perilis shulden be fled, and algatis forjeting of God. And })erfore make })i tresoure in God, for ))is Lord mai not faile, and ])is tresoure mai not perishe, to be unredi whanne })0u hast nede. And so serve ])is Lord wel, and grounde in him ])i reward, and dispise mennis reward. For })0U shalt lyve ever aftir })is hif, and certis God wole paxaxe rewarde pe o])er in bhs or in peyne, for lyf ])at men lyven here mut nedis have sum fruyt aftir. And as God is bi tresour in ])i fasting and in ])i preier, so be he ))i tresour in bi money and ))i clo))is, and shortli in alle )>i goodis ])at ))ou woldist have aftir ])i dee)); for God is trewe executour, and mai not faile to pee in goodis ])at ])0u jyvest to him, for noo ])ing mai perishe in him. And ofte tymes false executouris largen pe synne of pe deed, for ))ei jyven occasioun to falsnesse ])at executom-s '¦ doon. And so pe state of in nocence is more siker, and pe staat nyj it. Lyve })0U pore liif as dide Crist, and leeve to prisoune goodis here. pE Gospel on Pursdai in Quinquagesme is rad on Jie bRiDDE Sondai aftir octave on Twelf])E day*. On Friday Gospel in Quinquagesme. [SERMON CXLVI.] Audistis quia dictum est, — Matt. v. [43.] pis gospel telli]) how oure love shulde be stretchid to alle men, bo])e to frendis and enemys, for alle men ben oure neij- boris. And ))us sei]) Crist bi Mathew, ^e han herd pat it was seid to olde men, pou shalt love pi frend, and pou shalt hate pin enemy. But certis I seie to yu. Love y yure enemyes, do y good to hem pat hate yu, and preie y for hem pat pursuen yu and chalengen yufalsly. And })is ])ing shulde je do, to be sones of ' So in E and I ; secutours, G ; A has sekelours, " See vol, i. Sermon XXXIV ; the that for the Sunday in question, gospel for the Feda is the same as omitting the first four verses. SERMONS. 41 ¦^our fadir pat is in hevene, pat makip his sunne springe on goode men and yvele, and reynep upon just and unjust, pes heretikes ))at blyndiden pe peple bi Goddis lawe in Cristis tyme maden ))is truauntis argument; jif God biddi)) })at Y shal love my frend, he biddi)) bi contrarie witt ))at Y shal hate myn enemye. But ))es foolis knewen not ])at })is sue}) al oonh whanne antesedent ^ and consequent ben convertibhs in kynde. But Crist sei]), ))at is pe firste treu})e, })at we shulden love bo])e frendis and enemyes, for bo])e pes ben neijboris in kynde, and we shulden alle love oure neijboris. Also bi Cristis resoun here we shulden bi oure myjt sue God, but God love]) bo})e yvel and good. Lord, whi shulde not we do so ? si}) hate is an " hevy dede, and doi}) harm to him }>at hati]) ; and love is a lijt dede, and doi]) good^^on ech side. Also, he J)at is now myn enemy mai lijth after be my frend, but pe lijterste' meene to ])is eende were to sue God in love. Lord, whi shulde Y hate ))at man ])at soone after is betere })an Y, and profiti)) to men and to pe Chirche more })an Y shal evere do ? And si)) noon of us woot now wher ])is be so]) of our enemye, what blyndenesse shulde dryve us to hate him now wijiouten love ? And ))us sei)) Poul bi Goddis lawe, ))at in lovynge of ])i enemye ))0u shalt hepe upon his heed coohs of fier, to make him hoot ; for pe lijterste * victorie is to love ))i enemy. What fool wolde leeve ])is, and take a fendis meene and an hevy ? And here techen })es newe ordris a newe cast of pe fend, ])at English men moten fijte bifore wi)) enemyes of o))er londis, for elhs })ei wolden first fijte wi)) us, and synne on bo))e sidis shulde be more. But here fallen ))es ypocritis, ))at conseilen not to pees but to fijte. For Poul biddi)) God forbede ])at men synne to do good. And si]) oure werris wi)) o})er londis smatchen synne on many sidis, who shulde move us to go bifore and to fijte ))us wi]) ))es londis ? Lore ])at Crist techi]) here were to do oure enemyes good ; and ))is is a fendis lore, contrarie to Cristis lore. And ))us failli)) pe fendis falsheed })at move)) men for to werre, for, as he sei)), pees exxAxp wexxe, and ech man shulde coveite pees. So)) it is ))at pees is ende of alle Bellicose and unchristian teaching of the friars. Rom. vi. 15. ' antecedent^ E, So E ; A has as. liidste, E. ^ Hitist, E. 42 WYCLIF'S synnes })at ben don, for pe pees of Cristis Chirche, whanne it regne)) hool in hevene, is ende of alle synne here, and of alle dampnyng of fendis, for a good eende is getun bo))e bi good meenes and yvele, si}) God mut algatis have his ende, whatever meenes be maad. And seie we to })es fendis here, })at pees is ' good for to have, and also it is good to have ))is pees bi Cristis meenes. Crist ordeynede pees to be getun bi mekenes and bi pacience, and bi doing of good for yvel, but pe fend shapi)) pe contrarie. And certis Cristis meene is more lijt, more short, and more sikir, for fendis men contynuen werre and maken fals pees to more werre. Crist prove}« ])at oure love shulde be alargid to oure enemyes; For yfwe loven oure frendis for her love, and love not, over ))at, oure enemyes, how shulde we have })US hire of God? sip publicans done pus. And yf y greeten oonli yure hreperen, shal y not over pis grete yure enemyes ? ne done not hepen men pus ? But jif je ^ wolen have hire of God, je moten sue God bi his love; and God biddi]) jou love jour enemyes rijt as God himsilf doi]). And si]) ))is is perfit doynge, as trewe .men moten nedis graunt. Be we perfit among us, as oure fadir of hevene is perfit. And for })is touchi)) mannis lawe, })at wene]) ])at it is ynouj to lyve and do as pe world axi}), aljif God bidde pe contrarie, pex ioxe sei)) Crist aftir, Take y hede pat y done not yur ri'^twisnesse bifore men, to be seyn of hem, for ellis shal y have no mede at yur fadir pat is in hevene. For kepyng of mannis lawe ha}) reward here in expe, and kepyng of Goddis lawe haj) his mede aftir wi]) God. KxxA perfore, whanne pou doist pin almes, nyle pou trumpe bifore pee, as ypocritis done in synagogis and stretisfor to be wor shiped of men. Sopeli, Y seie to yu, pes men han resseyved per hire. But whanne pou doist almes, loke pi left side wite not what pi ri^t side doip ; palpi almes be in hid, and pi fadir pat seep ^ in hid shal ^yve pee hire of bhsse. pe rijt side of a just man ben rijt werkes and goode maneris, but pe left side of him ben yvel maneris wi]) his werkis, as ypocrisie ^ bringi}) wi]) him yvel maneris, jhe, wi}) goode dedis. And whanne y preien, y shal not be as ypocritis, pat loven to stonde to preie in chirchis and. ' So E i A has we. ypocritis, A. ^ seeb, E, G, I ; see, A. ' ypocrisie, Q, E; SERMONS. 43 corneris of stretis,for to be seen holi of men. Sopeli, Y she to yu, pes men han resseyved per mede. And jif ))at freris lyven ))us ; whanne pex walken ))Ourj contreis, ])at pex ben stille, wi])Outen touns, and in touns bidde pex bedis, and algatis })at pex singe pe })ridde dai bifore pe peple, and so in o))ir goode dedis pex seken pex wynnyng and worship of pe peple, who dredi]) })at ne ])anne ])ei ben ypocritis, and barmen hemsilf and eke pe peple ? But pou, whanne pou shalt preie, entre into pi couche, and shitte pe dore, and preie pi fadir, and pi fadir pat seep in hid, shal ylde pee pi mede. But here men witen wel 'prat Crist biddi}> not men preie algatis in bed or in couche, for he wole })at men preien in chirche ; but pex souhs shulden be in reste, and leeve ])Oujtis of pe world and })enke restyngli on God, to whom pex bidden pex preier. And })anne pex shitten pex dore, whanne pex sus- penden pex wittis for to ))enke on worldU })ingis, but principalli to })enke on God. And aljif })is preier be hid, God ))at shal jelde knowi]) it wel. And here men mai knowe heretikes, ))at shewen hem hoh to pe peple, for pex conseilen to werris, and al ])at wynne]) hem worldh goodis. And so })ei putten abak Goddis lawe, and so God, for a htil muk. pis men shulden seie bi charite, jif pex loven God more ))an })es men. For just love stondi)) in foure ))ingis, — in love of God and his lawe, in lovynge of hoh Chirche, and of })ingis ))at fallen })erto. And so jif men loven freris, pex shulde love })es pxee bifore, and telle how pex synnen ajens ])es pxee, bo})e for ))es pxee and for pe freris ; for he love)) not his neijbore })at leeve}) to blame him sharpli whanne he see]) him do amys; for so dide Crist ))at may not synne. Freris seyn })at men shulden fijte, for Crist bad men sille pex cootis and bie hem swerdis, but wherto but for to fijte ? Here men seien ))at ))es freris ben not wor))i for to be blessid, but for to be brent, for ])is witt })at pex putten to Goddis lawe. But many freris han many cootis, ])at sillen hem not and bien hem swerdis, and so freris don ajens Goddis counceils ])at Crist bad to his aposths. Also Crist reprovede Petre aftir, for he foujte wi)) swerd, and so Crist wolde- not })at men boujten swerdis for to fijte on })is manere. Also, si)) Crist is al witti, he wiste bifore })at he seide pes wordis })at pex hadden two swerdis, and how })es two weren Against the friars' urging men to war against the antipope. 44 WYCLIF'S Christ comforts his Church in tribulation. ynouj; and si)) aUe })ingis is bifore Crist, })is sufScience lasti]) longe. And so Cristis bidding to bigge swerdis to fijte con- trariede himsilf, for he seide anoon aftir })at two swerdis ben ynouj, but what wisdom were ))is to bigge })us swerdis more paxx ynouj ? And so bo})e wordis of Crist, and dedis of apostlis aftir him, ))at boujten nei))er bifore ne after ))us swerdis maad of iren, shewen })at Crist mente swerd of pe Hoh Goost. And so a mannis tonge is sum deel shapen as a swerd maad of steel. And so, si)) tunge breki)) boon, al if pe tunge himsilf have noon, and of wordis ])at comen of tunge is sum man justified and sum men ben dampned, bo])e here and in helle, Crist undirstood bi swerd here discrete speche wi}) pe tung And ])at is needeful for to have whanne a man shulde be slayn, ])at he speke nei))er unmekeli to terre ^ men for to fijte, ne spare not to seie pe so])e mekeli in Goddis cause. And ])es two egges of swerd persen ^ to pe soul, as Poul sei]). t>E Saturdai Gospel in Quinquagesme. [SERMON CXLVII.] Cum sero^ factum esset, — Maek vi. [47.] pis gospel telli)), as Matheu doi]), how Crist enformede his disciplis, and confortide hem to bileve in him, and to sue him in pex hif. Whanne pe evenyng was maad, andpe hoot was inpe myddil ofpe water, and Cristis disciphs weren in })at boot, Crist abood aloone in pe lond. And Crist, seinge hem traveilinge in rowyng,for pe wynd was contrarie to hem, ahoute pe fourpe vigile ofpe ny^t cam Crist to hem, walking on pe water, and he wolde go biside hem. And pei, whanne pei sawen him walkinge on-pe water, gessiden pat it was a fantum, and crieden, for sich sijt maki)) men to drede anyjtis ; for alle })es disciphs sawen him, and pei weren disturblid. And anoon Crist spak wip hem, and seide to hem, Triste y, Y am, and pexioxe, nyle ye drede, pei ter, G, ' percen, Q, ^ So E ; A has cero. SERMONS. 45 weren in doute whe})er it were Crist or a fantum ))at ])ei sawen, but Crist put hem out of doute, and shewide })at he was Lord of water ; and so aUe dedis ))at Crist dide here mai wel be seid ful of miraclis. And Crist wente up to hem in to pe boot, and pe wynd ceeside anoon, and pei woundriden more wipinne hemsilf. For pei undirstonden not ofiyse looves a litil bifore, how Crist fedde fyve ])Ousynd men, and jit pex lefte myche mete; for })anne myjte ^ pex soone have wist ))at expe and water obeishen to Crist, for it is as myche wondir to fede ))is folk ])US wi)) er))eli fode, as to wandre ])us on pe water,, or to make pe wynd ceese. And, as many men ))enken, pe miracle of breed is myche more, for Crist myjte so sette water and eire ))at pex musten nede stonde sadly, as an eye mai so be sett ))at greet })risting myjte not breke it, and so may men go on pe eyre jif it be closid vri))inne \epex. And pus apostlis herte was blyndid, on many weies, bo))e in resoun and vertues. For pex weren jit unperfit, and Petir, after ])at Crist was risun and went to hevene, synnede many weyes. And whanne pei weren passid ])is water, pei camen to pe lond of Genazareth, and pei token pe lond. And whanne pei weren went out ofpe boot, pel knewen him betere anoon. And men, rennynge al pat lond bigunnen to bringe sick men in beddis, on ech side where pei herden pat Crist was. And whidir ever pat Crist wente into stretis or touns, or into citees, pei putteden siike men in pe streetls, and pei preieden Crist pat pei myjten louche at pe teste pe hemm of his clopis, and how many pat touciiden him weren maad saaf bi vertue of Crist, Ou})ir ^ undirstonding of ))is gospel mai be taken of pe storie, how Crist is above his Chirche, and conforti))' hem in pex anoies, for pe boot bitokene]) pe Chirche, and pe water tribulacioun. ' myiten, E. " o]ier, Q, E. ^ So E; A has conforlid. 46 WYC LIE'S The last judg ment. )3E MoNDAi Gospel in ]>e firste weke of Lente. [SERMON CXLVIII.] Cum venerit filius hominis. — Matt. xxv. [31.] pis gospel telli)) in what forme Crist shal come to pe laste dome, and preyse just men, and reprove o))ere, for werkis of bodih mercy ; and pes werkes ben more knowim })an o})ir betere werkes of pe soule. Crist sei}), Whanne mannis sone shal come in his majeste, })at is at pe dai of dome, to deme al mankynde, and alle blesside aungels shal come from hevene to bere cumpany to })is comyng, /ara Crist shal sitte onpe sete of his majeste, 2& kyng. And al folk shal be gederid bifore him, bo))e good men and yvel. He shal come in his manhede, and pexioxe he clepi)) him mannis sone, and he shall come as kyng and heerde, and })us he clepi]) him ))es two names ; he is kyng of pe Chhche above, and heerde of men heere in expe. And Crist shal de- par te hem atwynne, as herd departip ^ sheep fro kidis ; but he shal putte sheep on his ri^t side, and pe kidis on his left side. Alle saved men shal be sheep, for pex shal ever do fyve goodis *; and alle dampned men shal be kidis, for ])ei shal wante pes fyve wxpawtexx eende. For scheep ^ ben goode for to ete, and getis fleish is unsavery. But seintis in heven shal ever dunge ' men here or ellis in hevene, for oure expe shal evere be plentenous, and ech seint profiti]? to o))er. And so we eten goosth pex bodies whanne we ))anken God of pex blis, and we eten pex inwardis whanne we knowe vertues of pex soulis, and how pe.x synnes, bi grace of God, weren clensid, as weren ouris. per skyn profit!]) whanne we seen in hem pe book of hif, and alle >ingis. Her woUe profiti)) whanne ))ei ckipexx oure souhs, for ever seintis hilen oure souhs. pis profit han seintis togider, but kidis wanten algatis clo))ing. Sofeh dampned men in helle done ever good to seintis in hevene, for pex blis is more savery for ' So E J departid, A. ^ So E ; A has kidis. = donge, I. " See Sermon LXXVII, p. 254. SERMONS, 47 peynes ))at ])ei seen in hem, and herien rijtwisnesse of God for fairnesse of his dome, panne shal pe kyng seii to hem pat shal be on his ri'^t side. Come, y blessid of my fadir, and han pe rewme maad redi to yufro pe makyng ofpe world. For Y hungride, and y ytven me to ete ; Y was pirsti, and y yiven me to drynke ; Y was herborweles, and y herboriden me ; T was nakid, and y hiliden me ; I was siik, and y visitiden me ; Y was in prisoun, and y came to me, Crist teUiJ> not here pe seven])e werk, ))at is to birie dede men, but ])at is toold in Tobies book, and ))is seint is preisid pexioxe; but ))at is pe leste of ])es sevene, for pe Chirche is susteyned bi quyke bodies. Panne shal just men answer e to Crist, and seie. Lord, when sawe we pee in pese statis, hungry, or pirsty, herboreles, or nakid in bodi, syke, or in prisoun, and we diden pus to pee. Lord? And pe kyng answerynge shal seie unto hem, Sopli, Y sei to yu, as longe as y diden to oon of pes my leste hreperen, y diden to me. And so men, bifore ))at Crist was bore, and men fro ])at he was styed to hevene, may take part of bhs, for sich werkis ]3at pex diden. But here men douten comunli, wher ])es sixe werkes of mercy shal be don ever to Cristis lymes, or sum tyme to men fat shal be dampned. But here men ])enken, bi ))is gospel, ))at worldh men shulden have entent to do aUe ))es to Cristis lymes, and not to fendis ])at shal be dampned. And so men knowen of yvel hif shulde^ wante ))es werkes of mercy, as strong beggers, and proude and riche men on o))er side; and so it seme]) to many men, ])at nei})er freris, ne shrewid preestis, ne knowun riche beggers, or men })at feynen hem, or ellis men })at shal be dampnid, shulden take of men ))es werkes of mercy ». But, for we knowe not who shal be saved, but supposen bi mennes liif, jif we doen good dihgence and failen to do })es to Cristis lymes, Crist wole heele oure dedis of errour, and do pexioxe profit to his lymes. And, for ))is traveile is doutous, and many^ be truauntis takyng ))is almes, ])erfore Crist and hise aposths diden seven werkes of mercy goosth, and })at is betere and sikerer })an ])is, as pe soule is betere ))an pe bodi. But scbulden, E. So E ; A has may. The bliss of the Saints enhanced by the Itnowledge of the suffer ings of the damned. Tobit ii. g. "• This whole sentence, from ' as strong beggers ' to ' mercy,' is omitted in E. WYCLIF'S Crist telli)) in pe gospel of Luk, how men shal do pex bodili almes to pore feble men, and pore lame and pore blynde. And, for personis shulden be pore men and feble, to do bo])e pex office and travaile for pex sustenaunce, pexioxe ])ei mai take ))is almes. But loke ))at )iei bigylen not God on oo side ne on o))er, xxepex to take gredily ))is almes, ne to spende it to largely, ne to be ydil in goosth werkes, })at God ha}) lymytid hem to do. And so men shulden many weies be wiys in pex werkes of mercy. For it is noo wisdom to norishe a fend })at seme)) sich, ne to nurishe a newe staat })at ha}) no ground in Goddis lawe. Soi}) ^ it is ))at Poul traveilide wi}) his hondis to spare pe peple, and so shulden preestis now do, jif God jaf hem as he dide Poul. And so we synnen fele tymes, bo})e in oo werk and o))er, and ofte tymes ben yvel ydil fro goode werkes j)at we shulden do. Panne shal Crist seie to hem pat shal be on his lefte side, Wende y fro me, y cursid men, in to fier pat shal laste evere, pat is ordeyned to pe fend and to his aungels, })at doon his werkes. And panne Crist shal reherse pes sixe, how pes iexxdixs failiden in hem, and how pei shal axe, whanne Crist was inpe state pus to be helpid; and Crist shal answer e, pat whanne pei helpiden not oon of his hreperen in his name, pei helpiden not him ; and ))erfore shal })ei be dampned in Cristis dome, pis ))ing mai be souner done parm we mai blame ^ it here. And trowe we not ])at ne at ))is dome men shal be dampned for o})er synnes, for al pe synne })at dampned men han doon shal be cause of pex dampnacioun. And many men wi)> jounge children weren undisposid to do siche werkes, and jit sum of ])es shal be saved and sum of pes shal be dampned. For alle saved men ben oo bodi, as alle dampned men ben oo bodi ; and whanne ))ei helpen, or leeven to helpe, to do sich dedis of pe bodi, ))anne })ei done sich dedis or leeven to do sich dedis. And herfore kyngis and worldli lordis ben in perils in ))is matere. For })ei mayntenen religiouse ofte tyme, to spuyle pex tenauntis, and to emprisoun pex owne bre))eren, ajen pe dedis ))at Crist dide here. And ignoraunce excusij) hem not, })at ne })ei synnen })us grevousely, for ))ei shulden cunne Goddis lawe, and wite how God wole be served. ' so)), E. 2 blaberen, Q, E. WYCLIF. SERMONS. 49 Pe firste Tewisdai Gospel in Lente. [SERMON CXLIX.] Cum intrasset Jesus, — Matt. xxi. [lo.] pis gospel teUi}) how Crist wroujte to pe profit of his Chirche, and jit many enviouse men reprovyden him for his dede, but jit he lettide not herfore to do Goddis wille as he knewe. And ))es dedis of Crist shulden teche us to do ihche. And jif we sufiren in })is caas, pexike we how Crist suiTride first, and jit in Crist 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 goveme his owne hif, he is myche more blynd for to goveme a gretter ^ puple ; but he worchi]), as Phariseis, moost for pride and coveitise ; and ])es moten nedis blynde him to reule himsilf or o})ir men. Matheu sei}), Whanne Jesus hadde entrid in to Jerusalem, al pe cite was moved, and seide. Who is he pis ? But pe pupils seiden. He pis is Jesus, pe prophete, of Nazareth of Galilee, And fesus entride into Goddis temple, and caste out alle bieris and selleris in pe temple, and turnede up so doun pe bordis of monyeris ^, and pe charis of hem pat solden dowves. And Crist seide to hem. It is writun, pat myn hous shal be clepid pe hous of preier, but y han maad it a denne ofpeves. Crist wente first in to pe temple for to teche his Chirche aftir to bigynne to purge preestis; for ))ei ben yje and stomak to o})ir, and jif ))ei ben hool pex traveilen weie, to hele pe reme- naunt of pe Chirche. And herfore Crist spak so ofte ajen pe synnes of pe preestis. pe synne of pride and coveitise was in preestis in Cristis tyme; and herfore pex ordeyneden in pe temple ])at men shulden bigge and selle pexxxixxe, for ))us roos wynnyng of offringis to pe preestis in pe temple. And ))us monyours hadden money to make chaungis, boJ)e more and ' myche, E. SERMONS. VOL. II, monyours, G, E. Christ purify ing the temple. 50 WYCLIF'S The poor priests hin dered from preacliing. lesse, ))at men myjten redily have oflfring, of what staat pex weren. And to ))is serveden dowves to pore men for to offre. And ))us don men to daye. Preestis suflfren hem to make pex chaflfare in pe Chirche, for htil of hern, but wynnyng shal algatis come to hem, or ellis })ei shal not be suflfrid pexe. And ))us, ende wherfore pe Chirche was ordeyned is turned fro preier in to synne. pes men ])at ben nye pe pope knowun of ])es two o})er dedis, bo})e of changing of money, and jyvyng of jewilis to bigge chirchis. And so })es men seUen dowves, pat siUen chirchis bi symonye ; and jif pe pope do not })is .first, o})ere done it to his wynnyng. And Crist, for to conferme })is loore, dide many miraclis in pe temple. For Matheu sei}) })at, per camen to him blynde men and lame inpe temple, and Crist helide hem. But princis of preestis, and scribis, seyng pes woundris pat Crist dide, and pe children criyng inpe temple, and seiynge. We preien to Davepis sone, maken us saaf, hadden dedeyn, and seiden to him, Heerist pou what pes children seien? And fesus seide to hem, "^he, redden y nevere, how Davi)) sei)> to God, pat of pe moup of'^ong children and soukinge pou hast maad heriyng ? And Crist lefte hem, and wente out ofpe citee to Bethanye, and dwelte pere, and taujte hem ofpe reume of God, And so bi ))is lore of Crist men mai wite what prelatis shulden do; ))ei shulden heele blynde men in Goddis lawe, and stire feble men to worche his workes ; but jif ])ei ben blynde and feble wi)) pex pride and coveitise, how shulde pe puple be heelid, })at is })us led wi)) sich prelatis ? Certis pore preestis and seculer men shal herie God, as diden children ; for Crist sei}) ])at jif children be stille, stones shal crye instede of hem. And as hie preestis, wi]) scribis, lettiden children for to speke, so ])es bishopis and newe scribis letten preestis to telle Goddis lawe. ^¦•.^¦.».;-.VW.- ;'.•¦¦>•••¦ — SERMONS. 51 J5E Wednesdai Gospel in Jje firste weke in Lente. [SERMON CL.] Accesserunt ad fesum, — Matt. xii. [38.] pis gospel telli)) how Scribis and Fariseis temptiden Crist, and how Crist propheciede of hem, and whiche ben his goosth kyn. Matheu teUi)) how, pe Scribis and Phariseis camen ny^ to fesus, and seiden, Mais ter, we wolen see a signe of pee, pei sawen many miraclis ])at Crist dide in men ; and pex wolden have seen sich wondris in hevene ; and })anne muten pex nedis have seid, })at heven and exp obeishiden to him. So)>h alle creaturis obeishiden to Crist, for pex mai nojt do but jif ))at he bidde hem. And so it is seid bifore how water and eir obeishiden to Crist ; and in pe passioun of Crist, whanne he semide left of power, al pe expe quakide whanne })at Crist diede, and pe sunne was maad derk, and pe eclips was don bi miracle ; for as Deniss ' sei)), pe moone, ajens his kyndeli movynge, puttide him undir pe sunne, and lastide pexe a long while ». But sich obedience of fier ^ kepi)) Crist to pe laste dome. But Crist, seinge ))at sich signes weren ])anne unprofitable, seip, pat yvel kynrede and kynrede of hoordoom sekip pus signes, oper pan Goddis lawe biddip. And so pex wolen have signes maad biside Goddis wille. And in ))is apostasie traveilen alle fes newe ordris, as jif pex wolden putte vertue and religioun in pex clo))is. But Crist cowde nevere putte })es ])ingis but in hooh spiritis. And so pex seien })at figure and colour is pe sacrid ' Seynt Denys, G ; dyvyms, Q ; Denys, E. '' fyer, E. " Wyclif probably got this refer ence from Nicholas de Lyra. The passage occurs in the Epistle of St. Dionysius the Areopagite (so called, — but modem critics are nearly agreed in assigning the works which pass under his name to an unknown author of the fifth century), to Polycarpus. The writer attri butes the darkness at the time of the Crucifijdon to an eclipse of the sun (t^s iv T^ aarripia aravpif ye- yovvias cKheitpeas) ; and appeals to the experience of ApoUophanes him self, the person against whom he is arguing, to remind him of a similar phenomenon which they two had seen at Heliopolis in Egypt, when the moon, though it was not the time of conjunction, marvellously eclipsed the sun ; (napaSd^as tij) ¦^Kiy rfiv ae\-^V7jv iiimirTovixav kwpS)- lifv,) See the works of S. Dionys. Areop. (Paris, 1615.) Christ's an swer to the Jews seelting a sign. £ 2 52 WYCLLF'S oost, but ))is kynrede of hoordom can not grounde })is ». Crist, groundid in mekenesse, wolde not make sich signes to fes veyn religiouse for to shewe his hyenes ; but Crist tolde in what signe shulde be shewid his meknesse. And pexioxe sei)) Crist })at, pis kynrede shal have no signe, hut pe signe of fonas pe prophete ; for ))ei han nede of mekenesse. For as fonas was in a whalis wombe pre dales and pree nynfis, so shal mannis sone be in pe herte of pe erpe pree dales and pree nyyis. Bigynne ))0u pe kyndely dale at mydnyjt, as pe Chirche doi]), and ))anne on Good Friday hadde Crist sixe houris in pe sepulchre, and foure and twenti houris he dwelte pexe on fe Satirday; and he hadde sixe houris })erinne upon Pask day. And so he was in pxee daies, but not bi })es pxee dales *> pexe. But as herte is hard to regard of mannis fleishe, so stoon is hard to regard of o})er expe ; and for Crist was ))is tyme in stoon, pexioxe he sei}) })at he shal be in pe herte of pe expe, as Jonas was in pe whael. And drede we not to graunt ))at Crist was closid in stone ; for ))at bodi was Crist })anne, aljif it was })anne deed. And here is risun a newe ordre, to close men quyk in stoones, to sle pex desiris to pe world and to pex fleish. But })is is an over myche similitude of an ape ; but jif a man were wood, it myjte do good to close him )>us. But apostlis couden not knowe of this biriyng of Crist, ))at pex or ony quyk man shulde be biried ])us in stoon. Stoon is contrarie to mannis hif; but })es foohs wolden passe Crist. Muse we not here whi Jonas was even so myche tyme in pe wombe of pe whal, as Crist was in pe sepulcre, or if he wente in pe same our, and cam out pe same oure. We bileve as we shulden pe wordis of })is gospel, and we bileven )>at it was so, jif ))at Crist wolde have it so. pe men of Nynyve shal ryse in dome wip pis kynrede, and pei shal dampne it ; for pei diden penaunce at pe preching of fonas, and lo, more ban fonas is he pis, bi bo})e pe kyndis ))at Crist ha)), pe Queen of pe Soup shal rise in pe laste doom wip pis kynrede, and she shal dampne it ; for she cam fro eendis ofpe lond to heere wisdom of Salomon, and lo, more pan Salomon is here, Whe))ir })at ))is folk shal be saf or be dampned, ))ei shal "¦ This sentence is omitted in E, these three days, but not during the ¦j He was in the sepulchre, in whole of them. SERMONS. 53. bere ])anne witnes ajens ])is kynrede wurse ))an pex. And so, as man shal dampne himsilf, so alle creaturis shal dampne him j)aime, and witnesse to Cristis dome ))at it is fulh rijtnesse^- And so Crist taujte in his word, how pe fend was comen ajen to ))is kynred^ worst of alle, as it is toold in ano))er stede ^. And to pe pxxAAe part of ))is gospel, of Cristis modir and his bre))eren, it is told also bifore how ))is gospel undirstondi]) b. On puRSDAi in firste weke in Lente. [SERMON CLI.] Dicebat fesus ad eos. — John viu. [3 1 .] pis gospel tellij) how })at Crist heendly reprovede "^ Jewis, and tolde hem pex wickide wille, to make hem to sorowe for pex synne. Joon telh]> how Jesus seide to hem ])at trowiden to him of pe Jewis. (pei trowiden ])at he was a trewe man, and lovede treu])e, and dampnede synne ; but ])ei trowiden not in him, si)) ])ei trowiden not ])at he was bo))e God and man, and cleveden not to him bi love, as done men ))at trowen in Crist.) Crist biheeti)) to ))es men. If y dwellen in my word, y shal be verreli my disciplis, and y shal knowe pe treupe, and pe treupe shal make yu free, Pe fewis answer iden to him. We ben pe seed of Abraham, and we serveden nevere to man; how seist pou of us, pat we shal be free ? But fesus answeride to hem, and telde hem how he undirstood pex ben many fredoms, and many ))raldomes contrarie to hem. pe moost })raldom and worst of alle is pe })raldom of synne; and herfore sei)) Crist ))US, Sopeli, sopeli, Y seie to yu, pat ech man pat doip synne is apral of synne. And so God mai not do synne, for he may do noo )>ing, but sich })ing as serve}) him in ))at })at he doi]) it. But synne wole be lord of man, in ))at he doi)) synne. For un- kyndely makyng bringi]) ioxp wondirful gendrure, and jit ))is mut nedis be, bi pe lawe })at God ha)) ordeyned. But pe ser vant dwellip not ever more, but pe sone dwellip in pe hous evermore. ' rijtwys, G ; rijtwise, E. ' reprovede hendely, G. » See vol. i. Sermon XLII, adfnem. ^ See vol, i. Sermon CXI. Christ reprov ing the Jews. 54 WYCLIF'S For synne ha}) })is propirte, ))at synne maki)) his sone })ral, and putti)) him out of Goddis hous, to serve pe fend ever in peyne. But Goddis sone lyve]) contrarie hif, for he dwelli)) ever in Goddis hous. perfore if pe sone make yufree, y shal be verrili free. And he meni)) bi Goddis sone, him ])at mai oonh bie mankynde, for he is Goddis sone in kynde, and pe same God wi}) his Fadir; Y woot wel pat y ben Abrahams children, buty casten for to slee me, for my word takip not in yu. And so pe\ castiden to sle him, pe which is bo))e God and man, and shulde be fadir to hem and make hem free, jif pex shulden pxjve. I speke, sei}) Crist, pat Y saw-} at my fadir, and y doun po ping pat y sawun at yur fadir. But pei answeriden, and seiden to him, Abraham is oure fadir. And fesus seip to hem,'^ify weren Abrahams sones, y shulden do Abrahams werkes ; but now y casten to sle me, a man pat spekip treupe to ym pe which Y have herd of God ; pis ping Abraham dide not. 3« donpe werkes of yur fadir. And pe fewis seiden to Crist, We hen not born of lecherle ; o fadir we han, God. perfor fesus seide to hem, yj God were yur fadir, certis y shulden love me, for Y proceedide of God. For bi my Godhede, Y was ever born, and bi my manhede Y cam in tyme, to make mannis kynde free. For Y cam not of mysllf but he hap sent me. Whi knowen y not my speche ? . Certis, for y may not here my word. Oft tymes is heeryng takun for heeryng of pe soule, whaime witt and wille comen togidere, and conseyven pe treu})e. And ))us pex myjten not heere Cristis wordis, for pex moten nedis be dampned. And pexioxe sei)) Crist aftir, 5« ben of pe devel, yur fadir, and y wolen do pe desires of yure fadir, pe devel. Certis God and al pe Trinite wolde ])at Crist were deed, and so wolde the fend, wi]) Jewis ; but ])ei varieden in maner ; for God wolde for a good eende, and ])at Crist diede hoohh, but ])es wolden for a wickide eende, and })at Crist diede synfuUi ; and conformyng of willis stondi)) moost in maneris. And ))us seyen sum men, ))at God wolde, and pe hoh Trinite also, slee Crist, and })at Crist were deed. But Crist wolde not sle himsilf, aljif he wolde ])at he were slayn, for his manhed wolde not slee him. pefind, joui fadir, was mansleere fro pe bigynninge of pe world, and he stood not in ireube,for ber is no treupe in him. And heere men seyn, SERMONS. 55 for pe litil while })at pe fend stood and synnede not is not pe speche of Crist here, for ^ it was bigynnyng of tyme unsensible to mannis witt, but gediring of many instances. 0))ir men seien })at Crist taki)) treu})e for covenable beyng in vertues ; and so pe fend stood nevere in treu))e, but hadde evere synne })at God knewe. Whanne pe find spekip lesyng, panne he spekip of his owne, for pe fend is lyyre and fadir of pis lyjing. But Y, sip Y seie pe sope, y trowen not to me. For mankynde is dividid in two parties bi two fadirs, but Crist is meene betwixe hem two, and mai on no maner synne. And pexioxe Crist axi}) pe Jewis, Which of yu shal snyhhe me of synne ? yf Y seie pus treupe, whi trowe y not to me ? He pat Is on Goddis half, heerlp Goddis wordis ; and si}) it is al oon, to be on Goddis half, and to heere hise wordis, he ))at is not on Goddis half, heri)) not hise wordis. And so, he ))at wole knowe ))is gospel, he ha]) nede for to knowe how al ])ing })at shal come moot nedis come bi Goddis wille ;¦ and how })ei ben two children, of oo fadir ])at broujt hem ioxp, Summe ben children bi kynde, and summe bi suynge in vertues ; and so we moten ben alle Goddis children in kynde, and we shulden be alle Abrahams children, suynge him in vertues. On Frydai in bE firste weke in Lente. [SERMON CLII.] Erat dies festus fudaeorum. — John v. [i.J pis gospel teUi)) of a miracle })at Crist dide to a syk man, to reproof of Phariseis, and in tokene to change pe Sabot. John sei)), per was a feeste dale of fewis, and Crist wente to Jerusalem, And muse we not what feeste ))is was ; whe))ir it was Pask or o))er feste. For God wole })at we wite herof })at })is was a feest of Jewis. And per is at Jerusalem a water pat men waisshe hem inne, as it were a water of fishe ; but many men speken of ))is water. // was called in Ebrew Bethsaida ; ' herefore, E. The cure at the pool of Bethesda. 56 WYCLIF'S and it is licly of pe gospel })at })is water was closid wi}) stoon, and hadde fyve portis, to come ))erto. And men camen, whanne })ei hadden leeve to be heehd pexe of pex sykenesse, as in hye feestis of pe temple, whanne })ei hadden solempnite. Bokis seien, bine))e bileve, how Adam sette many kindis of pe fruyte })at he eet of, and of })is fruyt cam oo tree, of which was Cristis cross maad, and ))at tree was in }>is water ». And Goddis aungel movede ))is tree, and jaf vertue to ])is water, to hele hem of pex siikenesse })at camen first aftir in })is water. But leeve we ])is bine})e bileve, and stonde we in wordis of ])is gospel, and trowe we })at in Jerusalem is suche a water as pe gospel sei)), wher })ei washiden sheep of pe temple in })is water. Muse we not, but Jerom sei}) ))at Bethsaida is in Ebrew an hous of fruytis or hous of beestis b, and probates in Ebrew is a bishop ' in oure langage. And in pes portis lay a greet multitude of siike men, of blynde men, of crokide men, and of dryed men, in pex partis, abiding movyng of pis water. For pe angel of pe Lord cam doun on certeyn tyme into pis standing water, and it was moved panne ; and whoever cam doun first into pis water, was maad hool in what siikenesse he was holdun. And per was a man pere pat hadde ei^te and pritti yer in his siikenesse. And Jesus seide to him, whanne he saw him Ugginge, and he wiste pat pis syke man hadde long tyme in his sykenesse, Wolt pou he hool? seide Crist to him. And pe siike man seide to Crist, Sire, Y have no man pat whanne pe water is moved he putte me in to pe water; for pe while pat Y come, anoper comep doun bifore me. And Jesus seide to him. Rise, take pi bed, and go. And anoon he was maad hool, and toke up his bed, and wente his wey ; and it was Saloi in pat day. And pe Jewis seiden to him pat was hool. It is Sabot; ii is not leveful to pee to take awey pi bed. And he answeride to hem, pat man pat m,ade me hool seide to me, Jake up pi bedd and go. And pei axiden him, Whatman is pat, pat seide to pee, take ' scheep, G, E, " The marvellous legend here re- . >> In the treatise ' De Nominibus ferred to may be found related at Hebraicis ' St. Jerome explains length in the postil of Nicholas de ' Bethsaida ' by ' domus frugum vel Lyra on this text. venatoriim.' SERMONS. 57 up pi bed and go ? But pis man pat was maad hool wiste not which pis man was. And fesus bowide awey fro pe puple pat was set in pat place, Aftirward fesus foond him in pe temple, and seide to him, Lo, pou art maad hool, now nyle pou synne more, lest ony worse ^ ping falle to pee. And pis man wente forp, and tolde to pe fewis pat fesus was ))at man /a/ made him hool. Jesus hadde wille to mak men hool in pe Sabot, ajens pe Jewis, and to teUe })at men shulden on holy daye be bisye to make good preieris, and how pe Sabot shulde be turnede fro Satirdaie to pe first ferie^ pes Jewis weren wroo}) ))at Jesus wrot^te })us, for he lettide hem of her wynnyngis, and tolde htil bi pex sermonies ^, })at ))ei kepten as pex bileve. And Jesus provede ofte tymes, bi many goode skills and opyn, ))at it was leveful to worche ])us. But pe preestis trowiden not to him, for ))ei puttiden no difference betwixe bileve and ceremonies. And })us kepyng of pe Saboot was sumwhat a comandement and sumwhat cerymonial, to figure ])at Crist shulde reste in pe tombe al pe Satirdai. And, for ])is is passid now, and we trowen not' ))is afth to come, pexioxe we kepen Sundaye as Sabot, but not as pe seven))e dai, but as pe eijti}) daye, to abide pe eijti))e age. And so oure Sabot lasti)) one, but pe tyme of pe day is varied. On Satirdai in firste weke in Lente. [SERMON CLIII.] Assumpsit fesus Petrum, — Matt. xvi. [i.] pis gospel telh)) how ))at Crist was transfigurid in sijt of pxee apostlis, and so was ))is word so)>, ))at pex ben sum ))at stonden here })at shal not taste dee]), til ])at ))ei see mannis sone comyng in his rewme. Mathew telli)) how fesus toke Petre, fames, and ^ serymonyes, E. ' caret in G. ' So E ; A has worst. •^ In the Missal and Breviary, Sun day, though called ' Dominica,' reckons numerically as the first Feria, Monday as the second, and so on, to Friday the sixth Feria ; Saturday is Sabbatum. The Trans figuration, 58 WYCLIF'S foon his bropir, and ledde hem into an hyy hill aside, for o))er apostlis sawen it not. And Crist was transfigurid bifore hem, and his face shoon as pe sunne, and his clopis weren maad white as pe snow. And ))us men seien ])at transfiguring is turnyng into glorious forme, ])at men seen not wi}) })is eye bi figure ))at ))ei seen now ; as Cristis face, whanne it shynede as sunne, was not seen figurid as cures ben now. And }>us many men sup posen })at in blis men han noo clo))is, for al pe bodi of man in blis shal shyne as now doi}) pe sunne ; and so no fil])e of a mannis bodi shal be shameful in bhs, and so shal clo])is be more unnedeful ])an })ei weren in staat of innocence. For paxixxe shulde man han etun and difiied ^, and delyvered him of superfluyte, but o})er wise it is now in bhs, and so shal pex be no nede of clo})is. pe whitnes of Cristis clofis here figuri]) not }ies freris abitis, but oonnesse of colour of Cristis clo})is telli]) ])at he was stable in vertues, and medling of freris clo])is telli)) unstablenesse of ))es ordris. And lo, Moises and Hely apperiden to hem, spekinge wip Crist, pes spiritis myjten hjth take hem bodies, and leeve hem efte wi})0uten peyne ; and })es two pro fetis desiriden moche to see pe manhed of Crist, and so pex weren gladdid in ))is more ))an ))ei weren bifore. But Petir answeringe seide to fesus, Sire, it is good us to be here. If pou •wilt, make we here pree tabernaclis ; to pee oon, to Moises oon, and to Hell oon. And it seme}) ))at Petre wolde ))at })es tabernaclis weren large, })at ))es pxee aposths myjte sitte in })es pxe taber- nachs. And yt pe while pat Petre spak, lo, a shynyng cloude shadewide hem, and lo, a vois cam of pe cloude, seiynge, pis is my loved sone, in whom it likide vu wel; heere y him. And pes disciplis, heeryng pis, felden in per visagis ^, and dredden myche. And fesus cam ny^, and touchide hem, and seide to hem. Rise ye, and nyle y drede. And apostlis, hf tinge up per eyen, sawen no man but fesus oon. And as pei camen doun pe hill, fesus coman- dide to hem and seide. Tell y no man pis si^t, til pat mannis sone rise fro deed. Muse we not here, as foolis, how })es two pro fetis weren cled, and what wordis })ei spaken to Crist, and whanne pex bodies weren dissolvyd ; for in ])is forme ))at Mathew telli)) wole God })at his Chirche rest here. ' defied, I ; G and Q agree with A, ^ f^^ig^ ^ SERMONS. 59 On secunde Mondai in Lente. [SERMON CLIV.] Ego vado et queritis. — John viii. [21.] pis gospel telli)) how Crist reprovede pe mansleres of wickide Jewis. Joon telli)) how, Crist seide to cumpany es of fewis, I go, and y shal seke me, and y shal die in yur synne ; whidir Y go, y mai not come, perfore pe fewis seiden, Whidir is he pis to go, pat we shal not fynde him ? Wher he shal slee himsilf for he seip, Whidir Y go y mai not come? And Crist seide to hem, 3« ben ofbinepe, and Y am of above ; y ben of pis world, and Y am not of pis world, perfore Y seie to yu, pat y shal die in yure synnes, for ify trowen not in me, y shal die in yur synne. And so ))es Jewis slowen hemsilf bi Aep of soule, ))at is pe worste de]). pe Jewis ))0ujten ])at Crist ))oujte longe bi his liif, and wolde go awey and slee himsilf. But Crist wolde seie, ])at he shulde stie in to hevene ; and ])idir myjten pex not come, for pex musten nedis be dampned. For he wiste how pex shulde synne, and ever heepe, and not amende. Perfore seiden pe Jewis to Crist, Who art thou? And Jesus seide to hem, I am a principle pat speke to yu ". A principle is an out cause, as Crist was cause of alle ))ingis, and as he seide, he was above, and telde his godhede in a manere. Y have many pingis to speke to yu, and to juge, but wite je wel Y shal not speke fals, ne juge amys for hate, for he pat sente me is trewe, and Y am treu))e, and po pingis pat Yhave herd of God, Y speke inpe world. And pei wis ten not pat he seide pat his fadir was God. And so seide fesus to hem, Whanne y han hied mannis sone, panne shal y knowe pat Y am ; and Y do not^ of myself ; but as pe fadir ' nowjr, G, E, I. » Translated from the Vulgate, 'Principium qui et loquor vobis,' a mistranslation for which it is difficult to account of the Greek words, T^y apx^'" ^ ti «af KaKw vim/; since, whether we read in or o Ti, no ancient MS. gives any countenance to the ' qui ' of the Vulgate. See Dean Alford's note on the passage in his Greek Testament, Ciirist reprov ing the Jews. 6o WYCLIF'S The pride and self-seeking of the Pharisees surpassed by the modern hierarchy,' iau^te me, pes pingis Y speke. And he pat sente me is wip me, and he hap not left me aloone ; for Y do even po pingis pat hen plesyng to him. Wordis of ])is gospel, as ben wordis of Joon comunli, ben ful of sutil witt, as men mai see ])at here taken hede; but leeve we ))is, and telle pe storie aftir pe comune witt of men. Pe Tewisday Gospel in \% secunde weke in Lente. [SERMON CLV.] Super cathedram Moisy^, Matt, xxiii. [i.] pis gospel of Matheu telli}) how Crist reprovede pe pride and falshede of Scribis and Fariseis, })at many weies bigiliden pe puple. Mathew telli]) how, pes two folk saten upon Moises chaier. Scribis ben doctours of Jewis, and writun pe sentence ))at })ei jyven, and lyven more seculerly ))an lyven })es Phariseis ; but bo})e calengiden to be maistris, and reule pe puple as Moyses dide, and as pe pope sei}) now })at he is Cristis viker in expe ; and^ so })es seiden })at ])ei hadden Moises power, and weren proud of ))is staat. But ))es weren lesse yvel ))an is pe pope in tyme of grace ; for sich vikeris wexen worse for pex pride and coveitise, and, for grace of Crist is more, pexioxe pexe faUing is more synne. pes folk helden hem ui })es boundis, })at pex knewen and seiden Goddis lawe, but in practike of ))is lawe stood pex falsheed and pex pride. And perfore, sei]) Crist afth, alle pingis pat pei shal seie to yu, kepe y and do in dede, hut aftir werkes of hem nyle y do, for pei seien and doon not, pex spaken pe treu))e of pe lawe, but pex practisiden it amys. But now oure prelatis ben so blynde })at })ei speken and doon amys ; and pe puple shal not do aftir pex wordis, for pex erren fro Goddis lawe and maken hem newe lawis, and so pex speken and techen. And })us, for blyndenesse of })es prelatis, pex synnen bo})e in word and dede, more j)an ))es folk diden after Moises. For Moysi, E, om, Q. SERMONS. 6i popis ben iexpexe fro Crist ))an ))es folk weren fro Moises, and moche more falsly ben Cristis vikeris, bo))e in synne of word and dede. For pes folk bynden grevous chargis, and sich as men mai not bere, and putte hem on mennis shouldris ; but pei nyl move hem wip her fynger. And so don vikeris of Crist to day, for harde penaunces pex putten on men, which sownen pex lord ship and coveitise. As penaunce pex putten, ajen resoun, ])at pex mai not grounde bi lawe, and jif pex dispensen })erwi)), it shal be boujt ful dere for money, and })us pex schewen^ pride for pex power, and smyten pe puple wi]) coveitise. And })us pex encresen annuel rentis, as pex diden wi)) pe rewme of Yng- lond, and obhshiden it in nyne hundrid mark » to jyve pe pope jeer by jeer. But jif pex dredden knowing of pex fraude, pex wolden make hem to grete lordis, for ))us pex myjten encrese pex rentis bi siche penaunces as pex wolden. And pes Scribis and Fariseis don alle per werkes for pis eende, pat pei ben seen of men, glorious and hye in power, and so pex traveilen in coveitise ; for pei alargen per philacteries and maken hem grete hemmes. Men seien })at ))es philacteries weren scrowis^, writun wi}) Goddis heestis, and tatchid ' on pex left arm, to have ))es heestis ever more hi mynde. pe hemms * ))at weren in pex clo))is touchiden pe staat of pex ordris, as prelatis don to day wi)) halywid clo))is, and ))es newe ordris wi)) pex abitis. But algatis men don worse now, for in stede of phUateries men maken gret volyms*" of newe lawes ))at ben not Goddis ' So E; A has shewiden, ^ scrmmes, H. ' tacliid, E, G;- tacchid, I. ' hemmes, G ; bemmis, I. » Why nine hundred marks ? The tribute, Wyclif speaks of it as the sum which King John bound him- 'joo marks, excluding Ireland from self to pay yearly to the Roman see consideration. Probably therefore was looo marks (see Raynaldus sub he on the present occasion wrote anno), of which 700 were to be for nine instead of seven simply by an England, and 300 for Ireland. oversight. ' Volumus et stabilimus ut '' The writer alludes to the various Ecclesia Romana mille marchas ster- authorized compilations (by this time lingorum percipiat annuatim .... formidable in number and bulk) of septingentas scilicet pro regno An- the Canon Law ; such as the Decre- gliae, et trecentas pro regno Hyber- tum of Gratian, the Decretals of niae.' In his paper, written in 1 366, Gregory IX, the Clementines of against the obligation on the part Clement V, and the Extravagants of the king .and country to pay this of John XXII. 6a WYCLLF'S comandementis ; and men ben nedid to use ))es lawis, bo))e in doing and studiyng. And si)) ))ei mai not alarge mennis wittis, but ra))er maken pex wittis unable, ))ei neden men to leve Goddis lawe, and so to leve pe love of God. And si)) God bindij) aJle men to love hym of al pex herte, in al pex wiUe, and al pex mynde, and ]jes prelatis letten ))is, ))ei binden men ajens God to breke his mandementis and to be dampned, and fouler synne was nevere doon fro pe bigynnyng of pe world. Pes ordris mag- nefien pex abitis, and seyen pe pope ha)) confermed hem. And so seyen summe, ))at who ever die in hem shal nevere more come to helle \ And as ))ei maken pex abitis myche, bo))e in widnesse and sidnesse S so })ei maken pex vertue myche ; and al is ypocrisie, wi}) coveitise of worldh goodis, and ydUnesse fro Goddis lawe. And pei loven first seetis at soperis, and first charis in synagogis, and gretingis in pe chepyng, and ben clepid maistris of men. And in }>es foure traveilen oure prelatis, bofe more and lasse. For to bigynne at pe freris ; pex coveiten alle })es foure ; for )iei wolen sette vn)) lordis and ladies at pe mete ful dignely, and in chirchis pex han pex places bifore aUe o))er men, so ))at pex mai not be more nyj to worldly stat ])an pex ben. And algatis pex wolen be gret among comunes^ of men, and ben clepid maistris and doctours for pe hyenesse of pex name. But Crist forbidi)) })is hyenesse, and biddi)) us, Nyle y be clepid maistris, for pere is oon oure maistir, })at ha}) wiseli }iis name. And in })is synne of worldli pride han we synned, and jit done. And nyle y clepe to yu fadir on erpe, for per is oon yur fadir in hevene. And in })is synnen abbotis, and o))er pre latis of pe Chirche. And })is synne techi)) Crist, whanne he for fendide clepe to us siche fadirs upon expe, for fadirs ])at broujten us ioxp techi}) and clepi)) us kynde to have. And be y not clepid maistris, for yur maistir is oon, Crist. He pat is more of yu, shal be yure servant ; for he pat hiep him shal be lowid, and he pat lowip him shal be hyed. How evere men speken here al pis, * sydnesse, I j sydenesse, E. * they who to be sure of Paradise Dying put on the weeds of Dominic, Or in Franciscan tliinic tB pass disguised,' Milton, Paradise Lost, Bit. iii. ^ comuntees, G, Q ; comunetis, I. This was actually done by, amongst others, Alfonso II, of Naples ; see the curious account in Philippe de Comines, Bk. vii. ch. 14, SERMONS. (>i he})ene maner of worship ))at is not groundid in Goddis lawe smatehi]) pride, and shulde be lefte. For how shulden we prestis be lordis, si)) it is synne in seculer men? and prestis synnen in double assent, whanne pex leven to snibbe bi' ]>is synne. On Wednesdai in Secunde weke in Lente. [SERMON CLVI.J Ascendens fesus ferosolymam. — Matt. xx. [i7-] Crist telli)) in ))is gospel of his mekenesse and his passioun, and how })at aUe o)ier shulde sue him in manere of hif. Matheu telli)) how pat, fesus, stiynge unto ferusalem, toke privyly his twelve disciplis, and tolde hem how he shulde suffre pexe. pis he taujte privyly ; for., men ])at wolen neer sue Crist, moten lerne ))is lore in dede, and not alle men taken ))is lore. Crist telli)) hem how, pei wenden wilfulli to ferusalem, and mannis sone shal be traied^ to princis of preestis, and to scribis, and pei shal dampne him hi dep, and pei shal take him to hepene men, to he scorned and turmentid, and to be put onpe crosse; and he shal rise on pe pridde dale. panne cam to Crist his aunte, pat was modir of fames and Joon, and pes two disciplis camen wip hir. And she lowtide, and axide sum what of him. And Crist seide to her. What wolt pou ? And she seide to him, Seie pou pat pes two my sones sitte, pe toon at pi ri^t side, and pe toper at pi left side, in pi rewme. And fesus answeride, and seid to hem, ^e witen not what y shal axe. Mai y drynke pe cuppe pat Yam to drynke? And pei seiden, pei myjten suffre as he. And Crist seide to hem ))anne, Certis y shal drynke of my cuppe ; but to sitte at my ri'^t side and my left sidefallip not * to my manhede * to ^yve to * yu, hut to my God hede to •^yve * ' hem, to whom it is ordeyned of my Fadir. And, heeringe, ten oper disciphs hadden dedeyn of pes two hreperen. And Christ foretells his passion. ' caret in G and I bilrayed, E. ' *— E has undernyme b's synne. ' bitraied, G ; — * passages excluded by G from the quotation. 64 WYCLIF'S witness of various Icinds born to Christ. fesus clepide hem to him, and seide, ^e witen wel pat princis of hepene men ben lordis of hem, and pei pat ben more among hem, usen power upon hem. But it shal not be so among yu ; but whoever wole among yu he maad more, he he yure ministre ; and whoever wole be first among yu, he shal be yur servaunt. As mannis sone cam not to be served, but to serve, and to yyve his lyf ayn-biyng for many, pes wordis ben many tymes expowned, but pex sentence is forjetun. For no drede Crist wolde here forbede preestis worldli morenesse ; but who reversi]) more })is word ))an done preestis now adaies, bo))e in worldh lordship and worldli worship })at })ei taken ? And })is is ground of ofer synnes })at rengnen among preestis. On puRSDAi IN Secunde weke in Lente. [SERMON CLVIL] Non possum ego. — John v. [30.] pis gospel telli]) wordis bi whiche Crist confermede his lore, and taujte men to be meke, and to knowe peii owne freelte. Jesus seide to pe puple of pe Jewis, I mai do nou^t of my silf, but as I heere, so I juge. And Crist speki)) of his manheed, ))at hadde al his beyng of pe Godhede, as his personalte^ was of his Fadir. But Crist sei)) here so})li })at, his jugement is just, for he spekip not his wille, but pe wille of him pat sente him. And ])is is pe sixte place in which pe gospel speki)> })us ; ))at Crist jyve)) to his Fadir, and takip from him, sich ])ingis ))at fallen not principalli to him, but principalh to his Fadir< For no drede Crist soujte pe wiUe of pe Trinite, bo)) bi his Godhede and his manhede ; and jif men wolden kepe l)is, pex jugement shulde be just. For men failen in jugement for coveitise of worldli goodis, and personel aflfecciouns, and levyng to loke to Goddis wille. And jif ))is were pe heed point in jugement of sich men, to loke ))at ))eir jugement were trewe, and to pe profit of pe Chirche, and elhs leve ))is jugement, as contrarie to Goddis ' himsilf, G. 2 personalite, G, H. WYCLIF, SERMONS. 6s wille, ))anne pex jugement shulde be just, and Goddis lawe have his cours. ^if Y here })is witnesse of my silf, it is not soip ; for al sinful ))ing is fals, al jif it have beyng of treu))e ; per is anoper persone pat herip witnesse of me, and Y woot pat pis witnes is sop pat he herip of me, ^e senten to foon Baptist, and he hare witnesse to treupe. But Y take not witnesse of man ; but pes pingis Y seie, pat y be saaf. foon was a lanterne brennyng and shynynge; and y wolden for a while be glad in his li'^t. But Y have witnesse more pan foon, for my werkis and my fadir heren witnesse of me. And so eche trewe man shulde have witnesse of his werkes, for trewe liif telli)) a trewe man, and fals lyf a fals man. And si]) pe Fadir beri}) witnesse of Crist, al pe Trinite beri)) witnesse of him. And ))is ))ing knewe ^ not pe Jewis; and herfore sei)) Crist ])us, pat pei herden nevere pe vois of pe fadir, ne pei sawen never pe forme of him. He see)) ^ here ))es ])ingis ' of pe Fadir, })at trowi)) hem in ))at pe Fadir doi}) hem * ; and so he trowi]) in pe Fadir. But in })is failide ° pe Jewis. And his word y han not dwellinge in yu,for to him pat he sente y trowen not. Seke y pe writingis of Goddis lawe, in whiche y gessen to han blissid liif; and pes writingis hen po like pat ber en witnes of me. Andy wolen not come to me, pat y have pe blissed liif Crist takip not his clerete of men. But he knewe wel pes fewis, pat pei han not Goddis love in hem. Y cam, sei}) Crist, in name of my fadir, and y token not me ; hut yf anoper come in Goddis name, pat Anticrist shal y take. For " ))is kynrede is smytun now among men })at ben clepid hooli Chirche, and pex taken wi}) a full wille pe pope as pe viker of God. And pe same cause is here and pexe, for he maki}) hem worldh wyn nyng ', and to lyve gloriousely here, and ))at ))ei seken, and not pex blis. How mai y trowe bileve, pat seken to have glorle to gidere, and y seke not pe glorie, pe which is of God al oone ? And })is is principal cause whi men turnen fro Cristis lawe. perfore nyle y gesse pat Y am to accuse yu at pe fadir ; per ' knewen, I ; knowen, E, ^ seip, E. ' wordis, E. * i>al he trowe]) hem in \>at \>at ]>e Fadir doi'p hem, E. ' fayleden, E. " All that follows, to the words ' How mai je trowe,' is absurdly included by A in the Scriptural extract. E gives the passage rightly. ' have worldly wynnyng, E. SERMONS. VOL. II. F 66 WYCLIF'S The parable of the wiclted husbandmen. is oon pat accusip yu, pat is, Moises in whom y hopen. For yf y trowiden to Moises, y shulden trowe peraventure ' and to me, for he wroot of me. And yf y trowen not to his lettris, how shal y trowe to my wordis ? pis Moises wroot of Crist, and seide, a prophete shulde rise of Jewis, and bad hem trowe to him as to Moises ; for he knewe pe treu))e of Crist. And hoh writt putti)) comunh })is word, peraventure, wi)) o}ier causis, whanne fredom of wille is medlid, and it sue}) ^ not opynli. On Fridai in Secunde weke in Lente. [SERMON CLVIII.] Homo erat pater familias. — Matt. xxi. [33.] pis gospel telh]) a parable how Crist shulde be slayn wi)) pe Jewis. Matheu sei)) how Crist telli]) })is parable to his Chirche. per was a man, good housebonde, pat plantide a vyn, and heggide it aboute, and dalf per inne a pressour, and bildide a tour pertnne, and hyride it to tilieris, and wente himsilf in pilgrimage. And whanne tyme of frutls cam ny^, he sente hise servauntis to pes tillers, to take pe frutis perof. And pes tilieris token pes ser vauntis, and oon pei huffetiden, anoper pei killiden, and anoper pei stoneden to deep. Eft he sente mo servauntis, mo pan pe firste weren ; and pei diden also to hem. And at pe laste he sente his sone to hem, and seide, pat pei shulden drede his sone. And pes tilieris, seynge pis sone, seiden wipinne hem, pis is pe eir^ ; come y and kille we him, and we shal have his heritage. And pei token him, and casten him out of pe vyneyrde, and killiden Urn. perfore whanne pe Lord of pis vyneyrde shal come, what shal he do to pe tilieris ? And pei seiden to Crist, pes yvele tilieris shal he sharpli lese, and hire his vyneyrde to oper tilieris, pat shal ynie him fruyte in per tymes. And fesus seid to hem. Red y nevere in Davipis writingis, pe stoon pat bilderis reproveden, pis is maad in tope heed of pe corner ? pis is don of pe Lord, and it is woun- ' peraunter, I. 2 semep, E. ' heyr, E. SERMONS, 67 dirful in oure eiyn, perfore Y seie to yu, pat Goddis rewme shal he taken fro yu, and it shal he yven to pat folk pat doip pe fruyt of it. And whoever fallip upon pis stoon, he shal be brokun, and upon whom pis stoon falle, pis stoon shal al to bryse ' him. And whanne pe princis of preestis and Pharisees hadde herd pe parablis of Crist, pei wis ten pat he spake of hem. And pel, sekinge to take Crist, dredden pe comun ^ peple. For pe puple hadde Crist in worship as a prophete. pis parable seme]) opin, and seid to l)is entent. pis good housebonde is God pe Fadir, ])at ordeyne)) for al ))is world, and speciali for his hoh Chirche. God plantide a vynejerde, whanne he groundide holi Chirche ; and algatis in Jerusalem, for pex was myche sijt of pees. God heggide ))is jerde aboute, whanne he jaf it good lawis, summe strong to jyve men mede, and sum sharp to punishe men ; and pv& dide not God to ech kynrede, but speciah to kynrede of Jewis. pis pressour ben ))0 prestis ))at geten out ju^s of Goddis word, and ))ei gladen men wi)) wyn, and jyven hem sause to Goddis mete. God delve)) ))is pressour pexe, for prestis lyven on Goddis part. God bieldi)) ^ a tour pexe, whanne he defendide his Chirche bi kyngis. Tiheris to whom ])is Chirche was hired, weren shrewis })at shulden profite bi pe Chirche, and ))ei traveihden in pe Chirche, and maden it brynge ioxp myche fruyt; for wickide men ))at pursuen pe Chirche, wi]) Goddis grace doon it good, pis Fadir wente in pilgrimage, whanne he hadde ordeyned )>us his Chirche, and joven men free power for to do good or yvel. pis tyme of fruyt was ])at age ))at ))is Chirche shulde profite here. And servauntis of God sente weren kingis, patriarkis, and prophetis ; and of pes weren summe pursued, summe kild, and sum stoned, pes moo prophetis ])at camen after weren also pursued and kiUid. pis goode Fadir sente his Sone, whanne he made Crist to take mannis kynde. pei knewen lijtli j^at he was eir bo))e of hevene and of expe, and jit, for blyndenesse ))at ))ei hadden, })ei jugiden hem to obeishe to God for pursuyng and killing of Crist; and ))ei token Crist, and kesten him out of Jerusalem; Interpretation. ' al to bruse, G, I; al to brisen, E. ^ So in E in the quotation. ' So E ; A has bilde. F 2 A includes the word 68 WYCLIF'S for Crist diede and was biried wi))0uten pe wallis of ))at cite. And God, Lord of pe Chirche, whanne he come]) to juge ])is werk, shal lese ful peynefulli })es wickide Jewis })at diden ))us. Sum prestis seiden ))us bi pex conscience, ))at undirstoden not ))is parable, bi what men it was seid^ and sum^ seiden, God forbede, as Matheu and Luk tellen wi))Outen contrariouste. God hiride pe Chirche to o))ere good tilieris, as to apostlis, and martiris, and o})er seintis ))at camen aftir hem. And ))ei javen fmyt of pe Chirche, whanne ))ei wroujten medeful werkes, and weren bo))e vines and tilieris, and edifieden o})er vynes. pat Jesus seide to hem aftir oipe stoon })at Davi)) telli)), it is knowun to Cristene men ))at })is stoon is Crist in figure, and heed and \xe\pe of hoh Chirche, as pe Psalm sei}> also. It is seid com- munh, ))at in makyng of pe temple pex was a stoon, ofte refusid, and discordide fro many placis; and at pe laste }>ei weren nedid to make it heed stoon in a corner \ And ))is stoon figuride Jesus Crist, ))at was many tymes reprovede here, and at pe laste men weren nedid to put Crist heed of holi Chirche, and to knitte he}>ene men and Jewis, as corner stoon knitti}) two wallis. And for }>is is a goosth stoon ^, pexioxe it is bi many placis, and ha)) in him many resouns, as ground stone and corner stoon. pis was doon of pe Lord, and is woundirful in oure ijen. For no})ing is more woundirful })an ))at God was ))us maad man. And ))us apphe}) Crist hise wordis, and sei)) ))at Goddis rewme shal be taken fro hem, and jovun to folk ))at doi)) his fruyt. For Jewis weren cast out of pe Chirche, and he})ene folk taken for hem. And })is stoon mut ever laste, and reule pe Chirche in blisse and peyne; and who ])at faUi]) upon })is stoon, re- pungning Crist or his lawe, shal be broken in his conscience, and grutche ajens himsilf. And for ])is stoon is spiritual, bo])e above and bine])e, ])is stoon shal falle on siche men, and squatte hem al to poudir. For ech part of dampned* shal fijte wi]) o])er in discord. ' y-seid, H. ^ om. Q. * dampned men, Q. " This legend is here translated almost literally from De Lyra, who does not state whence he derived it. ' So in E, G, I, Q ; A om. U a. Not improbably it might be found in the Historia Scholastica. SERMONS. 69 pese hije preestis wisten here what Crist mente in ])es wordis, but ))ei myjten not take him bifore pe tyme ))at he wolde die. And so telle ])0u Goddis lawe to Anticrist and his felowis, and ])ei shal caste to kille pee. But pe puple assenti]) to skiUe, for Goddis lawe stondi]) in seculeris, as lordis and comunes, ))at ben goode ; and pex letten mails of preestis ))at elhs wolden be to wickid, and pursue trewe preestis, for treu})e ))at ))ei teUen pe puple. pE Saturday Gospel in JjE Secunde weke in Lente. [SERMON CLIX.] Homo quidam habuit duos. — Luc. xv. [11.] pis gospel telh)) a parable, as pe nexte gospel bifore. Luk sei)) ))at Crist tolde how, A man hadde two sones; andpe ynger of hem seide unto his fadir, Fadir, ^yve me a porcioun ofpe sub stance pat fallip me. And pe fadir departide him his goodis. And soone aftir pis ynge sone gederide al pat fel to him, and wente forp in pilgrimage in to afer contre ; and per he wastide his goodis, lyvynge in lecherle. And after pat he hadde endid alle his goodis, per fel a gret hungre in pat lond, and he bigan to he nedy. And he wente oute, and clevede to oon of pe citizeins of pat contre, and pis citisein sente him into his toun, to kepe swyn. And pis sone coveitide to fille his hell wip pese holes'- pat pe hogges eten, and no man yf him. And he, turninge ayn, seide. How many hynen in my fadirs hous ben ful of loves, and Y perishe here for hungre. Y shal rise, and go to my fadir, and seie to him, Fadir, I have synned in heven, and hif ore pee ; now Y am not worpi to be clepid pi sone, make me as oon of pin hynen. And he roos, and cam to his fadir. And yt whanne he was fer, his fadir sawe him, and was moved hi mercy, and rennyng ayns his sone, fel on his nekke, and kiste him. Andpe sone seide to him, Fadir, Yhave synned in hevene, and bifore pee ; now Y am not worpi to be clepid ' pes holys, I, The parable of the pro digal SOD. 70 WYC LIE'S Interpretation. pi sone. And pe fadir seide to his servauntis anoon, Bringe y forp pe firste stoole^, and dope y him, and ^yve y a ryng in his hond, and shoon upon his feet. And bringe y a fat calf, and sle him, and ete we, and fede us ; for pis sone of myn was deed, and is quykened ayn, and he was perishid, and is foundun. And pei higunne tofeede hem. And his eldere sone was in pe field ; and whanne he cam, and was ny^ pe hous, he herde a symphonie and oper noise of mynystralcye'^- And pis eldere sone clepide oon ofpe servauntis, and axide what weren pes pingis. And he seide to him, pi bropir is comen, and pi fadir hap slayn a fat calf, for he hap resceyved him saaf. But pis eldere sone hadde dedeyn, and wolde not come in ; perfore his fadir wente out, and bigan to preie him. And he answeride, and seide to his fadir, Lo, so many yeris Y serve to pee, Y passide nevere pi mandement ; and pou yvest me nevere a kide,for to fede me wip my frendis. But after pat he pis pi sone, pat murperide^ his goodis wip hooris. is come, pou hast killid to him a fat calf. And pe fadir seide to him, Sone, pou art ever more wip me, and alle my goodis ben pine. But it was nede to ete and to make mery,for he pis pi bropir was deed, and lyvede ayn; he was perishid, and is founden. It is comunli seid ))at ))is man is Jesus Crist, ))at bo])e is God and man, and bi his Godhede ha]) two sones. pe eldere sone is pe folk of Jewis, and pe jongere, he})ene folk, pes two sones weren for a tyme wi)) God bi grace and kyndeli witt. But ))is jongere sone of })es two seide pryvyly to his fadir, ))at he wolde have bi himsilf goodis }iat shulde falle to him, whanne he))ene men wolden have propre, bo))e lawes and o))er jiftis of God, and so pex wolden be reuhd bi pex owne witt, and not fulh bi God. And so richessis of )iis sone ben goodis of grace ; and God suffride ))is sone to be reulid apart bi his owne witt ; but God jaf him goodis of kynde and goodis of grace in al )>is tyme. For eUis ))es he))ene men mijten not be, but jif pex hadden goodis of kynde of God ; and many partis of })is sone, as Jetro, and Job, and o))ir, hadden goodis of grace of God ; for ellis ))is sone hadde al be lost. Soone after ))is jonger sone wente aweie fro God bi synne ; but jit ])es he])ene men for a tyme loveden God, and servede * him wel. And so })is fer contre is pe liif of ' stole, -a. '^ mynslralsie, G , I. ' mur])ere,l; devourid,Q. * servyden,'E. SERMONS. 7T man in synne, and wasting of })es goodis is slou))e of Goddis service bi hem. And lecherous liif is yvel of pe world and fleish, bine))e mannis spouse; si)) God is spouse of mannis kynde; he ))at love}) too myche pe world and his fleish, lyve)) lecherouseli wi}) hooris undir his spouse. And so }ies folk hadden endid alle pex goodis, whanne hem'^ wantide jiftis of grace, and alle her jiftis of kynde ))ei wastiden in yvel uss. pis hungre ))at fel in ))is contre is wanting of knowing of treu))e, wi]) kyndeli desire to knowe pe treu))e. Oon of pe citeseins ^ is pe fend, as al ))is world is Goddis cuntre, and diverse fendis of hehe han wiUe to tempte to dyvers synnes. And he sendi)) man to his toun, whanne he \eAip man to his felowis, for pexe ))ei han divers restingis. But al ))is shewi)) grete nede of man. pat man kepi)) hoggis, );at nurishi)) fleishh synnes, bo))e in him and o])ir men, as many contres don now. And so man coveiti)) to be fild wi)) ))es hulls ^ whanne he desiri)) for to conne mannis science, o))er })an Goddis science *. For science of God ieAip men wel, and o))er science is mete for hoggis, and it maki)) men fat here, but not after domesdai. Sum men seien ))at ))es hulls ben vanites of kyndeli sciencis, for pesis^ ben divers from whete, as creatures diversen fro God. Draf is science of goodis, as worldh lawe, and pe popis lawe ; for alle ))es lawes seken good, but noon as Aoip Goddis lawe ; for Goddis lawe holdi)) fe beste good, and o))er lawe good of pe ¦vvorld; and so ))ei diversen fro Goddis lawe, as draf diversi)) fro clene drynke. Many men traveilen to cunne ))es lawes, and jit ))ei failen toolis ' }ierto ; for man mut have worldli spensis ))at wole craftli lerne ))es sciencis. But man is turned to him silf, whanne his conscience biti)) him, ))at mannis soule iaxip moche betere ))at sue}) God bi his lawes. So })at hous of ))is fadir is holi Chirche, })at holdi)) trewe men. Looves ben divers articles of bileve, })at Cristen men han. And servantis of ))is hous ben men ))at ben now '' rijtwise. But pe sone is ))at man to whom God ha}) ordeyned blis, and is now rijtwise, and profiti}) to Goddis Chirche. And so })inkyng and rysyng of ' So G, I, E ; A has he. ^ cileseyns, G, E. ' pes holis, G ; peyse holes, E. * E om. this clause. ° peesen, E. * hem failep tolls, I. ' not, E, The prodigal's repentance. 72 His confession of sin. His reception. WYCLI F'S men to come to ))is fadir ; ben divers graces of God, bi whiche he move}) men to love him. Whanne a synful man knowi]) pe so))e, J>at God is his fadir in kynde, for bo))e his soule and his bodi God made of noujt, as Moises sei)) », ))anne man maki)) ))is confessioun, Fadir, Y have synned in hevene and bifore pee. So)) it is, man mai not synne, but jif he synne ajens God and ajens al pe world, and so ])is man synne}) in hevene. But, for he woot })at God see]) alle synnes, and he hopi]) forjyvnesse of him, pexioxe he sei}) ))at he ha}) synned bifore God, ))at is his fadir, and for pe grete synne ))at he ha}) don to God, he is not wor))i of himsUf to be clepid his sone. God maki)) man as oon of his hynen, whanne he jyve)) him grace for a tyme, and maki)) him to do wel his werkes. And jit, jif man be Goddis sone, he coveiti)) to have ))is grace, for pe moste peyne ))at man ha)) is peyne ))at he taki)) of synne. And jif a man shal be dampned, and be Goddis hyne for a tyme, jit he ha)) lasse peyne in helle for ))at tyme ])at he is Goddis hyne. God oure Fadir see)) us afer, longe bifore ))at we comen to him, for bi mercy )3at he ha]) he move)) us to do pTis. God renne]) ajens us whanne he helpi]) ^ us to do good ; God falli)) upon oure nekke, whanne he stire)) us to be meke ; God kissi)) ))anne his man, whanne he jyve)) him grace of sone, and maki)) him oon wi)) Crist his Sone, and parsenere ^ of Cristis merit. And paxiTie ))is Sone maki)) efte ])is schrift. God sei]) paxxxie to his servauntis to bringe ioxp soon pe first stoole, whanne ))ei shewen mannis innocence. And ))at man is ordeyned of him to blis, for ))is stoole is long and narowj, and maki)) alle be preestis }]at shal be saved. And ))is lasti)) round wiJ) man, for it shal ever be wi]) him in blis. pis stoole is derkid for a tyme bi wickid liif ])at man ha)), but it is clerid bi good aungels, and good men ))at serven God, Man is clo))id ))us wi)) vertues, and })anne men seen afer ))is stoole, for men gessen he shaU be saaf, for good )>at come)) of his vertues. pis ryng ))at is upon pe ' So E, G, H, Q ; helpid. A, ' partener, G ; parceynere, I, a No passage corresponding to found in the Pentateuch ; but see the reference in the text is to be Wisd. ii. i, and 2 Mace. vii. 28. SERMONS. 73 iyxxgix, is bileve in sutile werkes, to maken man to disserven hevene for short werkes ])at he Aoip heere. And jif ))is hope turne to bileve ])at })is man shal be saaf, paxxxxe bo))e ))is stoole and ])is ryng ben broujt ioxp to mannis sijt, how man is weddid wi]) Crist, pe which is spouse to holi Chirche. And ))is man synne)) not aftir, as Adam dide not, ne pe apostiis, but jif it be lijt veniel synne, ])at letti]) not ])is stoole or wedding, pat mannis feet be hihd wi)) shoon, ))at ha)) mynde of dede seintis, and is bo))e hardi and redi to renne after Crist in his cause. pis fat calf ))at men shulden ete, is Cristis bodi ))at men offren, and so it is pe sacrid oost, ))at is in figure Cristis bodi. Crist was deed in his tyme, and ordeynede tor to fede men goostli bi his bodi, for it is fat breed herto. And })us God wi]) his aungels is glad of })is jonger sone. But ))is eldere sone, whanne pe fadir and pe jonger sone eeten ))us, was in pe feld of hteral witt ])at ])ei jyven to Goddis lawe. And Jewis han jit dedeyn of Cristene men, as Poul sei}>. pes melodies })at weren maad ben stiryngis of pe Hooli Goost, as upon Witt-Sunday pe apostiis knewen alle langagis, and symphonye and eroude weren herd whanne apostlis knewen alle wittis, and pex was maad a greet soun, whanne pe Holi Goost taujte hem. pis eldere sone clepide oon ))at servede to his jonger bro))ir, whanne men of pe olde lawe herden Petre, ))at was of bo])e, telle how ])is comyng of pe Goost was profesied bi olde profetis. But jit pe fadirs of pe olde lawe hadden dedeyn of his comyng, and seiden ))at ))ei hadden served God many jeer ful stabh, and jit he fouchide^ nevere saaf to fede hem })us wi)) a kide, for manna and pask lomb weren but figuris to ))is calf. But bifore pe dale of dome shal Jewis be reconcehd to Crist, whanne he shal tehe hem of his witt, how he ha}) ordeyned hem to blisse. And letting of Anti crist shal bi grace be putte awey ; for coveitise of pe pope letti)) pe Jewis to turne to Crist. And so })is eldere sone is evere wi)) God bi sum part, si}) Crist took his manheed of kynde of ))is eldere sone. And it helpi)) moche here for to knowe a greet persone, and now bi oo part and now bi ano))er verifie wordis of ))is gospel, as pe kynde of Jewis is now clepid eldere and ' vouchide, G. I Cor. i. 23 ? 74 WYCLIF'S Christ in the synagogue at Nazareth. now jongere, for ))er ben diverse resouns of bigynnyng and ending of hem. And so for Crist and hise aposths was ))is so)),. ))at alle myne be ])ine. And for ojier parties of ])is grete persone was })is soij), })at he grutchide. And so ))is jonger bro))ir was deed bi synne, and quykened bi grace ; and so ech word of ))is gospel is so}) to witt of })is parable. J3E MoNEDAY Gospel in \i& bRiDDE weke in Lente. [SERMON CLX.] Quanta audivimus. — Luc. iv. [33.] pis gospel telli)) how Crist answeride to objectis of false Jewis. Luk telh)) how })ei calengiden Crist to do myrachs in his contre, si)) he wroujte miraclis in Capharnaum, ))at was fer fro Bedleem"- And ))us teUi)) Luk, ])at Jewis seiden, Hme many pingis we han herd maad of pee in Capharnaum, make pou and here in pi cuntre, and shewe })0u ))us here ])i power. But fesus seide unto hem, Sopli Y seie to yu, pat no man pro phete is accepted in his contre. In treupe Y seie to yu, many widewis weren in Helyes daies in Israel, whanne hevene was closid fro reyn pree yer and sixe monepis, whanne greet hungir was maad in al pe lond; but to noon of pes widewis was Hely sent, but in to Sarepta of Sidon to a womman widewe, as pe book of Kingis telli)). And many mesills weren in Israel undir Elisee pe profete, and noon of hem was clensid of Helisee hut Naaman of Siri. And bi ])is wolde Crist seie ])at God doi}) not wi))Oute cause, ne bi personel accepcioun, but comunli for merit bifore,, and so ))is puple is unwor))i to have miraclis maad of me. And ])us we taken as bileve, ))at pe Jewis ben jit unwor))i to be taken to Goddis grace, fer greet synne ])at pex diden in Crist. And so pex ben wor])i to have false popis, and yvel prelatis, ])at letten hem to turne to Crist ; and God woot whanne ])is synne shal " The comment below, on v, 29, shows that the writer carelessly I assumed that the city mentioned in this gospel was Jerusalem, instead of Nazareth, SERMONS, 75 have ende. For, as God knowi)) grevouste of synne, so he knowi)) leng))e of his peyne. And alle men in pe synagoge ', pa/ herden pes wordis of Crist, weren fulfillid of ire ; and ))OUjten ))at he jugide hem unwor))i to be helpid. And pei risen, and castiden him out wipouten per citee, ))at was Jerusalem; and pei ledden him to pe top of pe hill above which per citee was bildid for to caste him doun hedling. But Crist passinge forp out wente pour^ pe myddil of hem. And leme we here l)at God Aoxp not bi acceptyng of persones, but for })ing doon bifore, whos qualite is oonh knowun to him. For who woot how many persones assentiden to ))is synne, and how myche helpe men hadden of o))ers ])at reversiden it ? And ))us it is of synne and meritis, ))at ben unknowun to us here. pE Tewisday Gospel in Je [iridde weke in Lente. [SERMON CLXI.] Respiciens fesus^, — Matt, xviii. [15.] pis gospel of Mathew telli)) how men shal snybbe synne; but mennis lawis letten ))is cours, ))at })is gospel is not holden. Jesus biholdinge his disciplis seide to Symount Peter, and in him to ech Cristene man, "^if pi bropir synne ayns pee, go pou and snybbe him bitwixe pee and him aloone ; yf he heere pee, wel ; pou hast wonnen pi broper to God. And yf he heere pee not now, take topee oon or two, so pat inpe moup of two or pree witnessis stonde evry word, })at here is spoke. And if he heere not pes witnessis, seie to pe Chirche, })at is comunte of Cristene men ; andyfhe heere not pe Chirche, he he to pee as an hepene man and publican, Sopli Y seie to yu, what kynne pingis y bynden above pe erpe, shal be hounden in hevene, and what kynne pingis y un- binden above pe erpe shal be loosid in hevene. Eft Y seie to yu, 1 So E and Q ; A has synagogis. > In the Sarum Missal (as also in the Roman,) this gospel is, as it were, prefaced by the following words, not found in the Vulgate, but evi dently introduced in order to explain the change of number in the fifteenth verse from ' vestrum ' to ' tuus ' ; — ' In illo tempore, Respiciens Jesus in discipulos suos, dixit Simoni Petro.' \. Clirist teaches us to rebulce sin while for giving it 76 WYCLIF'S The Christian duty of re proof inter fered with by the prevalence of conventual rules. pat if two of ^ou consente above erpe of ech ping, whatever pei axen, it shal be done to helm ^ of my fadir pat is in heven. For wher ben two or pree gedrid in my name, per Y am in pe myddil of hem, panne Petir comyng to Crist, seide. Sire, how ofte shal my broper synnen in me, and Y shal for^yve him? Wher )jis shal be to sevene tymes ? And fesus seide to him, Y seie not topee til sevene sipis, but til seventi sipis and sevene. In ])is gospel ben pxee ])ingis which Cristen men shulde marke to hem. pe first part of })is gospel maki]) ende of Cristis ordre; so ])at sum gospel telli)) how we shulden, love, and sum teUi^ how we shulden snybbe ; and whatevere be more in any ordre is superfine wi))OUt witt'*- Love })0U ])i frend, and ))i enemye, and whanne evere })0U woost })at man trespassi)) in pee, })0U shalt snybbe him, as ])is gospel telli}) pee. Ech man })at })0u woost ))at synne]), synne)) in God and in ech man. And so, what tyme ])at ))0u knowist })at any man synne)) in pee, ])0u shuldest snybbe '^ him bi jou silf, whanne tyme and ofer ])ingis wolen suffre. And so it seme)) to many men, })at })es newe lawes and newe ordres contrarien })is gospel, and so ])ei ben ajens bileve. Many newe lawis ben maad to susteyne ])es newe ordris, ))at letti}) sich snybbing * as pe gospel telli)) here. For it is ofte knowun to men, )>at pex 'bxepexexx synnen ajens hem ; and jif men snybben ^ hem of })eir synne, ))ei seien pex have a sovereyne, as a priour or an abbot, ))at shulde knowe in ))is trespas ; and ))is falli)) not to })is bro})ir, but jif he wole reverse })is ordre. And myche more jif he snybbe ° pe pxxAAe tyme and pe ioMxpe tyme, for ))anne ofte si})is his 'bxepexexx shulden leeven comunyng wi)> pex abbot, and fle him as an he))ene man ; but how shulden })es ordres stonde ])us ? And })is falli}) in chapitre lawe, and ech punishing of monei. And so, jif })is gospel wente ioxp, alle })es })ingis shulden be fordone. And here ben many mannis lawis made of defamynge of men, and ))ei wi}) practisynge of hem shulden perishe bi ))is gospel. Here men ))enken })at ))es newe lawes and })es newe ordris shulden ceese, and so ))ei don myche harm to ahe oj)er and to hem silf. And so ech man shulde snybbe ))es ordris, and o))er ' hem, Q. ^ wipouten ony wit, E. ' undirnyme, E. ' undir- nyming, E. ' undirnyme, E, ° for, Q. SERMONS. 77 men ))at maynteynen hem; for ])is reule })at ])is gospel telh)) is betere ))an ony privy snybbing. And jif men loveden al pe gospel, it were of more streng})e paxx ])es ordres. pe secounde part of ])is gospel telh}) how preestis shul loose and bynde. pei shulden do })us above pe exp, accordingh to Goddis wille ; and so whatever ))ei tehen pe peple ))at pex loosen or bynden ))us, pe Chirche and ech man shulde suppose ))at it is doun ))us in heven. But jif ])ei doon for men or money, or unknowing ' of pex dede, pex done not ))us above expe, but in })e er})e or Vxxiepe pe expe, and noon shulde strive for ))is power. For God mut first do })is dede. pe ))ridde part of })is gospel telh)) how ofte men shulden forjyve. And men shulden forjyve ))eu- wrongis as ofte as men synne in hem^; but God wole nevere forjyve his wrong, but jif men maken asee)) to God. And to seie opynh ))at ))0U forjyvest ))is synne in God, is .an open blasfemye, but jif God teUe pee ))at he Aoip so, and bidde publishe Goddis wille, ))at God himsilf forjyve ))is synne. And ])us love daies » of many damages' ben comunh ajens ])is gospel, for man shulde forjyve freeh pe harm ])at is doon ajens him, and entirmete not of Goddis injurieb; for God oonh mai forjyve ))is. And so, as Austyn noti]), ech ))at synne}) in maundement of God synne)) bo})e ajens God and ajens ech of his hxepexexx. And so en- leven si>is sevene, ])at is pe first noumbre after ten, maken seventi and sevene. And so wolde Crist seie bi })es wordis, ))at how ofte ony man synne]) in ony comandement, and so he synne)) ajens us, we shiilden forjyve oure injurie, and be aboute to amende him. ' trespassen a^ens hem, E. ' mannis ' for unknowynge, E. damage, E. » ' Love-day' is explained in Hal- liwell's Dictionary as a ' day ap pointed for the settlement of differ ences by arbitration.' A quotation from Gower follows, — ' But helle is fuUe of suche discorde That ther may be no twe-day.' The word occurs also in Chaucer. The meaning here seems to be, that to appoint any prescribed number of days of penance within which an offence against God may be ex piated, is to ' entirmete of Goddis injurie,' and not allowable. " One might suppose Wyclif to have read the famous apophthegm in Tacitus, ' Deornm injuriae diis curae.' Priestly abso lution. Free forgive ness. 78 WYCLIF'S Christ reproves the formalism and super stition of the Pharisees. On Wednesday in Jridde weke in Lente. [SERMON CLXII.] Accesserunt ad fesum,— Wajxt:, xv. [i.] pis gospel telli)) how Crist reprovede veyn rehgioun of Pha riseis. Matheu telli}) how S per camen fro ferusalem Scribis qnd Phariseis, and accusiden Crist in hise apostlis of breking of pex rehgioun. pel seiden to Crist, Whi pi disciplis breken pe mande mentis of oure eldris, for pei waishen not per hondis whanne pei eten breed? And Crist seide ayn to hem. But whi breken y Goddis maundement, for •^oure veyn tradicioun ? For God had worshipe pi fadir and pi modir, and who ever cur sip his fadir or his modir, die he yvel dep. And y seien in yure lore. Who ever e seip to his fadir or his modir. What kyne yfte is of me it schal profite to pee, and noon o))er ; and so, yf he worshipe not his fadir and his modir, bi kepyng of })is tradicioun, ' he an- swere}) wel, for his kepyng ))at he Aoip to fis mannis lawci And so, si}) je Phariseis han goodis fallinge to joure ordre, and not propre to jou silf, je helpen not joure fadir and modir. And pus y avoiden Goddis heeste bi yure veyn tradicioun, 0 y ypocritis, wel propheciede of yu Ysay, and seide, pis puple wor- shipip me wip per lippes, for })ei bidden many bedis, hut peir herte is fer fro me. And wipouten cause pei worshipen me, for si}) God is Spirit and treu])e, wi])OUte feyning wole he be wor shiped ; and pus pes Phariseis techen loris and mandementis of men. And })is })es Phariseis don to dai. For jif ))es ordres geten nevere so myche good, })ei seien ))at al is pex ordris, and it were a deedli synne to scatire })es goodis in pe world. But in pex ordre shal ))ei be dispendid, as if ])ei weren sunken into helle, but summe be stoolen, and summe be mur})erid, and summe ben rotun . for defaute of uss. And jif ])ei jyven oujt to pex pore kyn, o))ere seien })at pex ben cursid ; or pex moten ' So in E ; A includes these three words in the quotation. SERMONS. 79 have of pex prelat more leeve to do ))is rijt, ))an ^ ))ei axen of pex priour to breke pe mandement of God. But fesus clepide to him pe puple, and seide, Heere y, and undirstonde. Not mete pat entrip into pe moup fuylip a man in his soule, but pat pat comep out of pe moup, pat ping fuylip a man, panne Cristis disciplis camen, and seiden to him, pou woost wel pat Fariseis, hi herynge of pis word, ben sclaundrid. And Crist answeringe seide, Ech planting pat my fadir of hevene hap not planted, shal be drawun up bi pe rote ; as who sei}), si)) pex camen in bi pe fend, and ben not groundid in Goddis lawe, he shoulde not spare for tendernesse of hem to seie pe so})e, for })ei moten faile. Suffre y hem, for pei ben blynde, and ledris of blynde men. And ])us riche men of pe world moten have freris to pex confessouris, and pex leden hem after pex wynnyng al biside Goddis lawe ; and so ))is puple ^ and pex leders ben blynde to go pe weie of Crist. For yf a blynde lede pe blynde, pei fallen hope in to pe lake. But Petir answeride, and seide to Crist, Declare to us pis parable. And Crist seide, '^it y ben wipout witt, as Fariseis ? Ne undirstonden y not, pat al mete pat goip into pe moup goip aftirward in to wombe, and is sent out as departid filpe ; but po pat comen of pe moup comen out of pe herte, and po ben pat foulen man. For of pe herte comen yvel pou^tis ', in yvel wordis ; mansleylngis, avoutrieris *, leecheries, peftes, fals witnes sis, blasfemes. And pes sevene hen po pat foulen man in his soule, but to ete wip unwashen hondis foulip not pus a man. We shal wite ])at Crist and hise disciphs wolden waishen pex hondis whanne pex eten, and algatis whanne pex weren foule, si}) Crist was moost honest man. But Crist tolde not so myche bi })is as bi wasshinge of pe soule ; for Crist dide al ))ing in mesure, and chargide more ))ingis more nedeful. But veyn ritis ))es ordris chargen to myche, and pex foul cus- tumes; as Jewis waishen ofte pex hondis, for sijt of Goddis creature, but pex leften pex soulis foule, bi foule ))Oujtis and shrewid consciencis. And ])us don ])es ordres to dai ; pex tellen more bi pex owne bekenyng ° and bi pex newe founden signes, })an pex don bi Goddis heestis. And ))us, wi))OUten resoun or Defilement is from within not from without. ' ))anne, E. the quotation. ' peple, Q. * avowtres, E, So E ; A excludes the sentence from ^ bikenyng, E. 8o WYCLIF'S Christnishing Jews ; ' Dread heaven. almo- :he true cause, })es idel men don many of ))eir dedis ; for brekyng oipex owne custumes ))ei chargen as a greet synne, but brekyng of Goddis lawe ))ei chargen noujt, or to litil. And si)) love of mannis workis is signe of love of her autor, ])es ordris loven more hem self^ ))an ])ei loven God })at jaf pe lawe; si)) love and kepyng of pe lawe, and love of pe maker, ben answering. And })us in chesing of ))eir hxepexexx, and of feir prelatis, })ei taken more heede })an in chesing of Goddis werkes. For })es false men chargen mannis lawe ; and so in chesing and lyvyng afth, and algatis in ende of pex lyvyng, })ei tellen whos knyjtis pex ben, and how pex ben ful turned fro God. And lernyng of pex rotun lawis letti}) to lerne Goddis heestis. For take pe bisy nesse ))at ))ei han, to lerne and kepe pex owne lawes ; and jif it were tumid into Goddis lawis, })ei myjten cunne betere Goddis lawis. Asaye hem in ten comandementis, or in nedeful ])ing to pe soule ; and ))0U maist wite where ])is be soi]), ))at mannis ritis passen Goddis lawe in love and keping of })es ordris ; and ])anne ])ei ben veyn religioun. Pe Pursdai Gospel in bE >ridde weke in Lente. [SERMON CLXIII.] Operamini non cibum. — John vi. [27.] pis gospel telli]) of Crist, how he taujte pe soule fode. For it is knowun bi })is gospel, })at pex ben two metis ; oon bodih mete, bi which pe bodi is fed, ano])er goosth mete, pe which ieAip mannis soule. And as mannis soule is betere ))an pe bodi, so ])is secounde mete is betere })an pe firste; and so men shulden take more hede to })is ])an to pe first. Joon sei]) how, Crist bad pat we shulden worche, not mete pat periship, hut pat mete pat lastip unto pe liif wipouten eende ; pe which mete mannis sone shal yyve unto Cristene men. Here shulden we undir stonden }>at Crist forbede not bodili metis, si]> he fedde ofte pe puple bi miracle, and bi bodili mete, but Crist forbede ' So in E ; A has hem, WYCLIF. SERMONS. bisynesse aboute sich bodih mete, and more love pexoi }>an love of goostii mete. Crist telli}) here two skiles, to prove })at goosth mete is betere. Oon, for bodihmete mut perishe, and goosth mete lasti}) evere. Ano})err-£3I_goostli mete bringi)) man to pe luf })at evere shal laste, but no bodilrTTiete-fediji-ar-Bian trtrt-fcB;_a_t2nej__G©estl7Thete lastij) wi}) man, bo))e here and in heven, si}> vertues bigynnen here, and ben betere in hevene wi)) man. But Crist techi]) his Godhede, whanne he seij) ))at mannis sone shal jyve ))is mete of vertues, for })ei ben of Goddis grace, pis Crist mar kide God pe fadir, for to jyve pe mete of vertues. pes fewis seiden herfore to Crist, What shulen we do, for to worche Goddis werkes? And Crist taujte hem pe ordre of vertues, how pex shulden bigynne to worche. pis is pe werk of God, seip Crist, pat y trowen in him pat God sente. And so men shulden bigynne at bileve, pe which ))ei taken at manhede of Crist ; for bUeve is ground to man, to stable o})er vertues in him. And si]) bodih wittis of man ben lijter ])an goosth wittis, ordre axi}) to bigynne at pe manheed of Crist, and stye fro })is manheede to pe Godhede of Crist. For noon bileve)) in a man, but jif he leeve })at he is God. And herfore pei seiden to Crist, What signe doist pou, pat we see and trowe to pee ? what ping worchist pou ? Oure fadirs eeten aungels mete in desert, as it is writun, God ytf hem breed of hevene to ete. perfore fesus seide to hem, Forsope, forsope, I seie to yu, Moises yf yu not breed from hevene, hut my fadir yyvep yu verri breed fro hevene. As Crist ha]) spoken of goostii mete, so he shulde speke of goostii breed. And as breed is ground of mannis mete, so bileve is ground of mete of soule. And si]) Crist is J)is first bileve, verrih Crist is breed. .-JEm^JSSMJrbfmTlfpnt like fat lomep ^dtBirffon^ene, and iyvep liif to pe world. Cnst^speki^jiotW^oiLlje-saw-ed-eestrs^on Shhe pursdaie, he~"grag7»ede4t. .And se-it-is-nedefiil-to. men to knt«ve",'how ofte" breed is taken. It is seid comunh ])at breed is taken on foure maneres. First, for breed })at men usen and maken for to fede pex bodi. Also, for al manere of virtue, but speciah for bileve. Also, for cause of ))is virtue, as teeris ' ben clepid of ' teris, E. SERMONS, VOL. II, G .^read " variou niHcat ons in Script ure. 82 WYCLLF'S God breed". Also, pe sacrid oost is clepid breed in Goddis lawe; and J)us pe myddil persone of God~i«— biied,JJa£jje foUnaf)rbileve. And ))us pe oost of pe auter is verri breed^o many wittiiy it is breed maad of whete,„and_eke_iLJa_Goddis bodi ; and so it groundi]) bileve, and it is an object of virtues. BuFflee to clepe ])is breed, accident wi))i)iiteD_sugeL__And ])us men worchen vertues whanne })ei traveilen in })eir soule, and heeren wordis of God, or worchen to vertues })at in hem is. And pe fewis seiden to Crist, For evere ^yve us pis breed. And fesus seide to hem, Y am breed of liif ; he pat comep to me shal not hungre, and he pat trowip in me shal nevere be apirst. And here men treten comunh how })is breed shal be eeten. It shal be chewid ^ in mouj) of soule, for tretid godeh bi skihs ; and sij) it shal be hid in mynde, as mete is hid in mannis stomake, and pexe move men to worche werkes of love as God biddi]) ; and aftir it passi)) to alle lymes of men, and turne]) man into God. For, as Austyn telli]) here ", ))is breed varie}) from o})er breed. 0})ir breed is piVke, partid, and turned into o})er kynde ; and after it is turned into his bodi ))at eti)> it. But ])is breed, ])at is Crist, etun goosth of man, mai not wende ])es pxee weiesi FoFheTiMH— not be ])us parfid, ne turned in ano))er kynde, ne })us drawun into mannis bodi ; but he turni}) man into him, as man turne)) mete into his bodi. BuToverpsi)) j)is^J3este-teeed' is ground of alle verfQes-©f-man,-how faste shulde a man holde clere bileve of ))is breed ! And jif we seien })at so we doon, for Crist biddi)) us worche })is mete, ne})eles oure hif and dedis beren witnes ajens us here. For to fewe men ben now, ))at ne pex hadden levere heere and lerne veyn lore biside pis, ))an for to lerne pe lore of Crist ; as ])es men shewen, })at studien mannis lawe, and leven Goddis lawe, and doen more worship to mannis lawe, ))an ))ei don to Goddis lawe ; and however men excuse hem, ))es ben heretikes out of bileve. And herfor many Cristen men dispisen ))es lawes for Goddis lawe, and worshipen " Can the reference be to Gen. i, 29? ' He means to say; chewing in the mouth of the soul must be in terpreted, discreetly treating and rea soning upon. " S, Aug. In Johannis Ev. Tract, xxv. ' Non ergo Moyses dedit panem de coelo; Deus dat panem, Sed quem panem ? forte manna ? Non, sed panem quem significavit manna, ipsum scilicet Dominum Jesum,' SERMONS. it wi)) al pex myjt, bo])e in drede and in love. But how ^ many enemyes ha)) God, to turne men fro })is lawe '^ ! On Friday in >e Jjridde weke in Lente. [SERMON CLXIV.J^ Oportebat fesum transire. — John iv. [4.] pis gospel of Joon telh}) a story })at conteyne}) myche witt. Joon sei}) how, fesus moste passe pour^ Samarie. And so he cam into a citee, pat was clepid Sicar, biside pe place pat facob yf Joseph his sone. And per was pe welle of facob. And fesus was wery ofpe weie, and sat pus uponpe welle. Andpe hour ofpe dale was as pe sixte. per cam a womman of Samarye to drawe water at pe welle. And fesus seide to pis womman, ^yve me to drynke. And disciplis of Crist wenten into pe citee to bie hem mete ; for pex snokiden not fro hous to hous and beggiden mete, as freris doon. He, Jesus, sittinge on pe weUe and spekinge aloone wi]) pe womman, beggide water of ))is womman, as heretikes here feynen, for ))at Crist was drunken over nyjt, })at wolde }>us, fastinge, drynke coold water. For Crist hadde ben drunken and wood, jif he hadde beggid wi})0uten cause, si]) his Fadir for- beed sich begging. And Crist was Lord of al })is world, and jif pe Lord axe drynke of his servaunt, who wolde seie })at he beggide of him ? But pis womman of Samarie seide to Crist, as she were taujte of heretikes. How pou, sip pou art a few, axist to drynke of me pat am a womman of Samarie ? for fewis usen not to dele wip Samaritanes. fesus answeride, and seide to her, ^ifpou knewe pe yfte of God, how God ha)) take fleish for love of man, and who is he pat seip topee, iyve me to drynke, peraven ture pou shuldist axe of him, and he shulde •7,yvepee water of liif . And pe womman seide to him, Sire, pou hast not whereinne to 1 „ow, E, Q. ^ Q adds the following words, not found in A or E : Certis non er]>elicbe man knowipfulliche, but ^ou. Lord, wost ])e so'^pe, perfore, good God, helpe pi chirche, sip it was nevere more nede. G 2 83 Christ with the woman of Samaria. 84 WYCLIF'S j drawe water, and pe welle is ful deep ; and wherof hast pou quyk water? Quik water is clepid of Crist, springinge water, as water of wellis. And }ius seide ))is womman to Crist, Wher pou be more pan our fadir facob, which ytf to us pis welle? and he drank perof and his children, and hise beestis, Crist answeride, and seide to hir, Ech pat drynkip of pis water shal he pirsti ayn; hut he pat drynkip ofpe water pat Y shal jyw him wipouten eende shal not priste ; hut pe water pat Y shal "^yve him shal he maad in him a welle of water, springing into liif ay lasting. And pe womman seide to him. Sire, "^yve me pis water , pat Y prist not, and come not hidir to drawe. And fesus seide to pis womman. Go, and clepe pi housebonde, and come hidir, pe womman answeride, and seide, Y have noon housebonde. And fesus seide to hir, pou seidest wel, pat Y have noon housebonde. For pou hast hadde fyve house- bondis, and now he pat pou hast is not pi housebonde; pis pm seidist sopli. And pe womman seide to him. Sire, Y see pat pou art a prophete, Oure fadirs preieden in pis hill, and y seien, pat at ferusalem is place, where men moten preie. And fesus seide to hir, Womman, trowe pou to me, pat tyme shal come, whanne y shulen neiper in pis hill, ne in ferusalem, preie pe fadir, ^e preien pat y knowen not ; we preien pat we knowun; for helpe is of pe fewis. But tyme is comen, and now it is, whanne trewe preiyng men shulen preie pe fadir in spirit and treupe. pat man preie}) God in spirit, ))at preie)) him wi))inne in herte; and he preie]) God in treu})e, })at axi}) })ing nedeful for his soule. For pe Fadir sechip ^ siche, pat preien him on })is manere. God is a spirit, and pes men pat preien him, moten preie him in spirit and treupe, pe womman seide panne to Crist, Y woot pat Messias is comen, pe which is clepid Crist ; and whanne he shal come, he shal telle us alle pingis, fesus seide topis womman, Y am he pat speke wip pee. And anoon cam his disciplis, and wondriden pat he spak wip pe womman ; nepeles no man seide to him. What sekist pou, or. What spekist pou wip hir? Andpe womman lefte her pott, and wente into pe citee, and seide to po men. Come ye, and se pat manpat hap told me al pat Y have doon; wher he be Crist? * sekip, E, SERMONS. 85 pel wenten out of pe citee, and camen to him. And in pe mene tyme his disciplis preieden him, Maistir, ete pou. And fesus seide to hem, Y have mete to ete pat y knowen not. And his^ disciplis seiden togidere, Wher ony man have broujt him mete to ete ? fesus seide to his disciplis. My mete is to do pe wille of pe fadir pat hap sent me, pat Y do at pe fuUe his werk. Wher y seien not, pat per ben foure monepis to hervest, and ripe corn is comen ? Lo, I seie to yu, llfte up yur eiyn, and se pe contreis, for pel hen now white to repe. And he pat repip takip mede, and gederip fruyt into liif wipouten eende, pat hope he pat sowip, and he pat repip, joie to gidere. In pis is pe word sop, pat he is oper pat sowip, and opir is he pat repip, Y have sent yu to repe ping pat y han not traveilid; oper men han traveilid, and y han entrid into per traveilis. And of pat citee trowiden many in Crist ofpe Samaritanes, for pe word ofpe womman pat bar witnesse, pat Crist hadde told hir alpat she hadde doon. And whanne Samaritanes hadden come to Crist, pei preieden him to dwelle pere ; and Crist dwelte pere two daies. And many moo trowiden in him, for his word pat he spake to hem ; and pei seiden to pe womman, pat. Now not for pi speche we trowen in pis profete ; /or we han herd, and we witen pat he is very saviour ofpe world. Ech word of })is storie is ful of witt, whoso taki}) hede. And so it were betere to freris to vnte what ))is storie menede, })an ]>us to blasfeme on Crist, })at he beggede ])is water of ])is womman. Crist is a curteis frend, ))at whoso eti)) and drinke)) wi]) him, Crist wole ete and drynke ajen, and conforte him for to ete. And so })is speche wi)) ))is womman was not maad of wantonnes, but for to figure to pe aposths how pex shulden preche to he))ene folk. And so men ))at speken wel to prechours, to profit of pe Chirche, jyven to drinke to Crist and to hise, aljif pex jyven hem noo coold water. And ))us ])is womman jaf drynke to Crist, for of o))er drynke reden we not here. And so freris shulden drynken to pe puple pe gospel, and treu))e of Goddis lawe, and leve siche blasfemes and dremes, bi which pe puple is empoisouned. For o))er seintis bifore us ' So E ; om. A, The friars fail to draw the right lessons from this gospel. 86 WYCLIF'S Christ delivers the woman taken in adultery. weren scribis of God, and moveden pe puple to take of us pe lore of God; and we shulden repe ])is ripe corn. And sich traveil in ))is hervest were wor)) to gete to bhsse of hevene ; and not begging of o))er corn, and levyng to teche Goddis lawe. But many comen to repe redy corn, whanne ])ei preche not to profit of pe folk, but to spuyle hem of pex goodis, and to foile ' hem wi)) many synnes. pE Satirdai Gospel in Jje })RIdde weke in Lente. [SERMON CLXV.] Perrexit fesus. — John viu. [i.J pis gospel telli}) how ))at Crist savede a womman, and taujte his Chirche. Joon sei}) how, fesus wente into pe Ml of Olyvete , and efte in pe grey morewnyng''' he cam ayn into pe temple. And here we ben taujte to preie and ))enke on God bifore we prechen. And alpe puple cam to Crist, and he sitting taujte hem. And Phariseis and scribis broujten a womman, taken in avoutrie, and pei puttiden her in pe myddil, and pei seiden to Crist, Maistir, pis womman is now taken in avoutrie. But inpe lawe Moises bad us stone siche a womman, but what selstpou here? And pes pingis pei seiden, tempting him, pat pei myjten accuse him. For fei hadden graunt '» of Crist ))at he wolde algatis have mercy, and ])at he wolde kepe Moises lawes ; but pex })Oujten ])at pe toon of })es he muste forsake, and so he shulde algatis be taken in his owne wordis, or in his dedis. But fesus bowyng doun, wip his fyngir wroot in pe erpe. And whanne pei dwellen axing him, he reride him, and seide to hem, He pat is wipoute synne of yu cast he first a stoon on hir. And eft Crist, bowyng him, wroot inpe erpe, as he dide first *. And pei heeryng wenten awei oon after ' foulen, Q, E, ^ mornyng, E. ' grauntid, Q, E. E ; A includes the four words in the quotation. » Means, — ' they had made sure.' So in SERMONS. «7 anoper, bigynnynge at pe elder st ; and fesus lefte aloon, and pe womman stonding inpe myddil. And fesus rerynge him up, seide pus to pe womman, Womman, wher ben pei pat accusiden pee ? no man hap damfmed pee. And she seide, No man. Sire. And fesus seide to her. And Y shal not dampne pee; go pou, and now nyle pou synne more aftir. And here men douten comunh, how Moises lawe and mennis lawe kepen rijtwisnesse of God, in dampnyng of wickide men ; si)) it were betere to pe Chirche ))at men ))at wolden profite ))erto, and kepe hem after fro sich synne, weren saved on lyve and not ))us deed ; how ))anne is })is lawe rijtful ? Here men seien ))at Goddis lawe is just, bo})e pe olde lawe and pe newe, but of mannis lawe pex seien not so, but supposen })at it be often unjust. And jit ])es ))at shulden holde Goddis lawe, synnen ofte in uss of it. But ])is we taken as bileve, }>at Goddis lawe is ever good, and men synnen not in uss of it, but jif pex synne bifore be cause. And herfore justisis of ech lawe ^ shulden be rijtwis and clene of liif; for God mut reule men of pe lawe, how pex shulen juge in ech caas. And jugement of mannis lawes ben comunh fals now. For Crist wolde, for pe tyme of grace, })at men shulden turne men bi preching, and good hif and clene of preestis, wi))OUten sich feyned lawes. And so jugementis ben alle yvel, or many of hem ; and ))us preestis shulden fle ))is, and take pe certeyn weie of Crist. But on ))is men douten ofte how ))at })es shriftes camen in. For Goddis lawe speki)) not but of schrift maad to God, and of general shrifte to men, and to stire hem to leve pex synne ; and ))es shriftes ben ofte betere for ))is ))an ))es newe rownyngis. Here men seien, jif pex dursten, ])at noo shrifte ))at now is usid is good to man, but in as myche as it letti]) man to synne. And so jif prestis prechiden faste as Crist ha]) ordeyned hem to preche, it seme]) ))at ))is were ynowj, wi)) general confessioun. And so, al if it do good, ne))eles it Aoip myche harm, for con- fessores han her menes to spuyle pe peple bi sym.onye, and to foyle ^ hem many weies bi coveitise and lecherle. And so no drede ordenaunce of Crist were betere })an ))es newe lawes. For, as Crist sei}) to })is womman, ende of ])is confessioun is sorewe J So E ; A has lawes. ' foule, Q, E, The practice of private confession. WYCLIF'S Christ purify ing the temple. The Church i equal need of ptuiiication. for synne })at is don, and fle for to synne after. And })is mut God do algatis bi jyvynge of his grace ; and he jyve)) gladlyer his grace to men ))at kepen his ordenaunce, })an he Aoip to o])er men ))at leeven it, and kepen mannis. Muse we not what Crist wroot here, as sum men dremen ))at he wroot first pe lawe, and after he wroot pe foule synnes fat fes accusatours hadden don, and movede hem to shame of hem, and so flee out of pe place «¦. But howevere God or deynede of })is, it is hckeh of bileve j)at Crist wroot here as myche as was nedeful us to cunne, and kepe we ])at as ynowj. And muse we not aboute uncerteyn ])yngis^, for sich veyn curiouste were a tempting of God. pE Moneday Gospel in je four])E weke in Lente. [SERMON CLXVI.] Propejrat Pascha, — John ii. [13.] pis gospel telli}) what Crist dide to reprove synne of pe Chirche. Joon telli}) fat, Pask was ny^, a feeste dai of pe Jewis, and Jesus wente up to Jerusalem. And fond men biyng and sellyng in pe temple, sheep, and neet, and dowves, and monyours sittinge. And whanne he hadde maad as a scourge of smale cordis, he caste al out ofpe temple. And here Crist shewide his regaly^, and taujte how lordis shulde chastise symonye, and o))er synnes })at ben usid in pe Chirche. For si)) clerkis ben lege men to kingis in whos londis pex ben inne, kyngis han power of God to punishe hem in 1 So E i om. A. " S. Austin gives several possible explanations of the 'writing on the ground,' all beautiful, spiritual, and inspired by a devout and refined imagination. The mediaeval com mentators were coarser and more positive. De Lyra suggests, follow ing other writers, that Christ wrote " regalie, E, Q. on the ground, either the decision which he had arrived at, or the sins of the accusers ; this last opinion he prefers. ' Alii dicunt, et melius ut videtur, quod scribebat eorum pec- cata, ut eos ostenderet ineptos ad accusationem hujus foeminae,' SERMONS, 89 Goddis cause, bol)e in bodi and in catel ; and ])is figuri)) Cristis dede. pes preestis sillen sheep, ])at in pe Chirche feynen symple liif, ))at pe puple shulde offre to hem, more ))an for pe love of God. And ])es preestis sillen oxen, ))at doon grete werkes and stronge, to be holden pilleris of pe Chirche, and champiouns in Goddis cause. And jif ])ei doon siche worldli dedes for to gete name of pe world, and not for love of Cristis Chirche, ])anne })ei ben enemyes to God. As, jif bishopis fijten now, and ben arayed in hors and meyne, or ben greet in hous hold, and o})er ))ingis to fede pe world, fei ben enemyes to Crist, and not in fis sutours of him. pes men sillen dowves, fat siUen werkes of preestis, as sacraments, and of er werkes fat longif hem for to do. For dowve bitokenef f e Hoh Goost, and tehif how prestis shulden worche freely. And fis chaffaryng wif dowves is not oonly bi selling of chirchis, but in prechinge and shryvyng, and wel nyj in alle werkes of preestis, as halowyng of chirches, and auteris, and visiting, wif ofer japis. So fat holi chirche were betere fat sich japis weren not uside, for fes preestis bi siche japis fuylen hem and barmen fe puple. And as Crist cast out of pe temple sheep and neet, bi bodili strengfe, and shedde out metale of monyours, bi which fei chafi"ariden in f e temple, so lordis shulden wif drawe mater of fis synne of preestis. For ehis fei maynteyneden fis synne, and disusiden ajens God goodis fat fei shulden be lordis of, and fus fei harmeden hem and fe chirche. And fanne fei, turnen doun pes bordis, whanne fei distrien fer menes bi whiche fis synne shulde be nurishid, to harm of fe rewme and of f e Chirche. And fus seculer men shulde seie to preestis fat sillen fus dowves. Take y pes pingis hennes. For fus bad Crist to teche us; for sif fe hous of fe Fadir of hevene shulde be figure of Goddis dede, and God mut nedis do freeh, and chaf- fere not wif sich fingis, fes men fat chaifaren fus blasfemen fouli^ in God. And so fe hous of holi chirche shulde not be hous of chaff aring. And disciplis of Crist pou^ten over how it was writtun, in f e Salme, pe zele of ipocritis in Goddis hous hap eten Crist in f eir I foule, E. 90 WYCLIF'S lyvyng. For fei feynen of alle fer dedis fat fei ben Cristis werkes, and fus fei lyven bi title of Crist, and geten al fer chaff'are here. And so fer feestis and ofer dedis ben fals fruyte of Cristis hif, and fus fei eten falseh Crist bi fer feyned ypocrisie. And fes wordis mai pe Sone seie to his Fadir of false preestis ; for fei feynen fat it is love fat fei han to Goddis hous, but it is foul envie and coveitise of ypocritis. And so fei bacbiten Crist, and eten false goodis feyned of him. And herfore pe fewis answeriden, and seiden to Crist, What signe shewist pou to us, pat pou doist pes maistris? fesus answeride, and seide to hem, Undo y pis temple, and in pree daies Y shal reise it. Herfore seiden pe fewis, Infourti and sixe yer was pis temple bildid, and shalt pou reise it in pree daies ? But Crist seide ofpe temple of his bodi, and fei meneden of fat material temple. And whanne Crist hadde arisen fro deed, panne his disciplis pou-^ten on pat Crist seide pes witles, and pei trowiden to pe writing, andto pe word pat fesus seide. And whanne Crist was in ferusalem In Pask, many trowiden in his name, seyinge pe signes pat he dide. But Jesus trowide not himsilf to hem, for he knew alle men, and for it was no nede to him pat ony shulde bere witnesse of man, for he wiste what was in man ; — sif he wiste of ech man what he shal do, bof e good and yvel, and so he hadde no nede of spies, to wite what men spaken of him. And herfore Crist trowide not in ^ him silf to hem, fat fei weren trewe in his love. And of fis tixt mai men take, what signe Crist shewide of his dedis. For Crist bi his manhede telde of his suffryng and his def , and bi autorite of hem Crist spak and dide his dedis. And fus preestis feynen falseli fat fis lordship and glorie of fis world longif to patri monye of Crist, fat was don upon cross '', And as fes bias- femes mai speke, fei sclaundren Crist in pea speche. > om. Q, E. 2 pe crosse, E. SERMONS. 9^ On Tewisdai in fourpe weke in Lente. [SERMON CLXVII.] fam die festo mediante. — John vii. [14.] pis gospel tellif how Crist spake to f e Jewis upon resoun, and reprovede fer synne which fei baren in fer herte. Joon self fat, fesus wente into pe temple after pe feste, and tawije, what men shulden do, and what f ing men shulden flee, pis feste was a mene, and made redi to Cristis word ; for summe herden Cristis word bi fer comyng to fis feste. And pe fewis hadden woundir, and seiden. How can he pis lettris sip he hap lerned noon ? fesus answeride to hem, and seide, My lore is not myn, but his pat sente me. It is seid fat Auctour of alle self fat his lore is not his, for it is not principah his, but it is Goddis fat sente him. And sum tyme Crist spekif bi his manhede, and sum tyme he spekif in fourme of his Godhede. And wolde God fes heretikes in matir of f e sacrid oost conseyveden fis speche, and understonden wel Ambrose, fat seif fis oost is not breed after fat it is sacrid, for it is not aftir principali breed », but f e bodi of Crist, bi vertue of his wordis, and fanne shulden fei shame aftir feir feyned accidentis ' '^if ony man wole dope wille of God, he shal wite of pis lore, wher it be of God, or I speke of mysllf for to hye my manheed. He pat spekip of himsilf , he sekip his owne glorie; but he pat sekip pe glorle of God pat sente him, pis is a trewe man, and unriy is not in him, "^af not Moises to yu a lawe, and noon ofyu doip pe lawe ? Whi seke y to sle me ? and God bad je shulde not sle. pe puple answeride, and seide, pou hast a devele ; who sekip to slee pee ? Sum peple lovede Crist, as folk whos hertis God movede, and sum weren hired of fe hije preestis for to hate and slee Jesus, fesus answeride, and seide to hem, Y dide a werk, on fe ' The words and accidentis have been neatly erased in Q. * See vol. i. p, 379, Christ in Jeru salem during the feast of tabernacles. 92 Christ restores a blind man to sight, and is persecuted by the Pharisees. WYCLIF'S haliday, andy alle han wondir. perfore Moises yfyu circum cisioun; not for it is of Moises, but of fadris bifore, as Abraham and ofer fadris ; and in pe Sabot y circumciden a man, and holden fat Goddis lawe. And so, "yf a man take circumcisioun in pe Sahot, and brekip not Moises lawe, how have y dedeyn to me, for Y made alpe man hool inpe Sahot? Nyle yjuge after pe face, but juge y just jugement. And herfore seid sum men of ferusa lem. Is not pis he pat pei seken to slee? Lo, he spekip apertli, and pei seien nou^t to him. Lord, wfier pe princis of preestis han knowen pat pis is Crist? But it semef fat fis is not Crist, for knowing fat we han of him ; for, Him we knowen of, whennes he is ; but whanne Crist shal come, no man woot of whennes he is. And herfore fesus criede, and taw^te in pe temple, Bope y knowen me, and of whenne'^ Y am; and Y cam not of mysllf hut he- is trewe pat sente me,pe which y knowen not, as ye knowen not my Godhede. I knowe him, and yf Y seie, Y knowe him not, I shal be liik yu, a lyere, but Y knowe him, for I am of him, and he senle me. And herfore pei sou^ten to take him, and no man lelde hond on hym, for his tyme was not yt comen. But many of pe peple trowiden in him. And fus, jif we leden Cristis hif, and trowen in him, and in his wordis, we witen wel fat he bad not bie us swerdis, to fijte wif hem to slee oure bref eren bodih, and venge us on oure enemyes. Wel we witen fat al pursuyng fat Crist hadde muste nedis be, but herfore fei ben not excusid, fat ne fei synneden myche in Crist. On Wednesday in four>e weke in Lente. [SERMON CLXVIII.] Praeteriens fesus, — John ix. [i.j pis gospel telhf how fe false Jewis pursueden Crist for a miracle. Joon seif fat fesus passinge saw a man blynde from his hirpe. And his disciplis axiden him, Maistir, what synnede? ^ whennes, E. SERMONS. 93 he pis, or his eldris ? pat he shulde he born blynd, fesus an sweride, pat neiper he pis ne his friendis synneden pus, hut pat Goddis werkes be shewid in him. And so it semef fat alle men ben punished moost for fis cause, sum men for to turn to good, and sum men to make ofir drede, and sum men to shewe Goddis rijt, and his power upon men. Y mut worche my fadirs werkes pat hap sente me to pis ende,pe while pat It is dai ; pe nyif comep, whanne noon mai worche. And fis is sof; for grace of Crist, fat is lijt to just man ; and noon mai worche medefulli longer fan he haf fis lijt. And fus seif Crist after ward. As long as Y am in pis world, I am li^t of pe world, Whanne Crist hadde seid pes wordis, he spitte inpe erpe, and made clay ofpe spittyng, and clammy de''^ cley on his eyen, and seide to' him. Go and waishe pee in pe water of Siloe,pat is to sei, sent : fidir weren men sent to bafe hem and to swymme in feir pleie. perfore he wente forp, and waishlde, and cam ayn seynge. And so his neijboris, and men pat sawen bifore, for he heggide in comune place, seiden. Is not pis he pat sat and beggide ? Sum men seiden pat pis is he ; sum men seiden. Nay, but pis is liik him; but he seide, pat Y am he. And herfore fei seiden to him. How weren pin Iyn opened? He answeride, pat man pat is clepid fesus made cley, and anoyntide myn eien, and seide to me. Go to pe water of Siloe, and waishe pou pee ; and Y wente, and waischide, and saw. And perfore pei seiden to him, Where is he? And he seide, Y woot nere, pel ledden him pat was blynd to pe Phariseis. And it was Sabot, whanne fesus made cley, and openede his eien. And eftsones axiden pe Fariseis how he hadde seen. And he seide to hem. He put to me cley on pe eyen, and Y waishlde, and Y see. And summe ofpe Phariseis seiden, pis man is not of God, pat kepip not pe Sabot. And oper seide. How mai a synful man do pes signes? And per was stryf among hem. And eft pei seien to pis blynde man. What seist pou of him, pat fus openede pin iyn ? And he seide pat he was a prophete. pe fewis trowiden not of him, pat he was pus blynd and saw, til pat pei clepiden his fadir and modir, pat sawen his stat fro his birfe. And pei axiden hem and seiden ; pis is yur sone, which y seyn ' clemed, Q. 94 WYCLIF'S was blynd bore ; and how seep he now ? pe elderis of pis blynde answeriden to hem, and seiden. We witen wel pat pis is oure sone, and pat he was born blynd, hut how he seep now we witen nere, or who openede his eyen we witen not ; axe y him ; he hap elde ; speke he of himsilf . pes pingis seiden his eldris, for pei dredde pe fewis ; for panne conspiriden pe fewis, pat yf ony graunte^ him to be Crist, he shulde be put out ofpe chirche, Herfore his eldris seiden, pat he hap elde ; axe y him. pei clepiden ayn pis man pat was blynde, and seiden to him, Syve pou glorie to God ; we witen pat pis man is sinful. And pis blynde man seide, ^tfhe he sinful, Y woot not ; o ping Y woot wel ; for^ Y was hlynd, Y see now. And pei seiden to him. What dide he to pee ? haw openede he pin eyen ? He answeride to hem, Y have seid yu now, and y herden ; wherto wolen y heeren ayn ? Where y wolen be his disciplis ? And pei cursiden him, and seiden. Be pou his disciple, for we ben disciplis of Moises. For we witen pat God spake to Moises, but we witen not him pis, of whenne he is. pat man answeride, and seide to hem, In pis ping is merveile, pat y witen not of whenne he is, and he openede my yyn. For we witen pat God herip not sinful men, but if ony be heriere of God, and do his wille, hem he heerip. Fro pe bigynnynge of pe world it is not herd, pat ony openede pe eiyn of a hlynd bore man. But yf he pis were of God, he myife not do ony ping. And pei an sweriden, and seiden to him, pou art al borne ' in synne, and pou techiste'^ us ? And pei castiden him out. fesus herde pat pei hadden cast him out, and whanne he hadde founde him, he seide to him, Bilevest pou in Goddis sone ? He answeride, and seide. Sire, who is he pat Y trowe in him ? And fesus seide to him, pou hast seen him, and it is he pat spekip wip pee. And he seide, Y trowe, sire ; and falling down he loutide Crist. pis storie semef open, but it techif trewe men how f e Fari seis to dale bileven not in Cristis werkes, but denyen Goddis lawe for fer bi-lawis, as fer Sabot. For mankynde was bom blynd, and sawe not f e grace of God ; but Crist bi his man hede lijtnede it and made it to see. ' grauntide, E. So E ; techi\>, A. So E ; A has fro. ' SoE; aboren,A. SERMONS. 95 pE pURSDAI IN FOURbE WEKE IN LeNTE. [SERMON CLXIX.] Pater meus usque modo. — John v. [17.] pis gospel tellif how fe false Jewis accusiden Crist of blas femye, and so fei puttiden on him heresie, for fes two ben knyttid togidere. Joon seif how, Crist tolde hem pat his fadir worchip til now, and Crist worchip also. It is seid bifore fat werkes of f e Trinite moten be altogider, fat it doif wif outen forf . And so, for fer is no chaunging in fis hoh Trinite, f erfore spekif fis gospel wif wordis of present tyme. pe Fadir worchif evermore, and fe Holy Goost, wif Crist. But fro fat Crist was man, Crist worchif bi his double kynde, bi his Godhede and bi his manhede. pe secounde worching is sensible ; and herfore Crist seif, fat his Fadir worchif til now, and Crist worchif; but fis gospel levif, til now. Bi fis he wole not meene fat fe Fadir leevef now to worche, but fat Crist haf newe kynde, bi which he reulif fis world ; and fis viker kynde ^ cam whanne Crist was maad man. And herfore pe fewis sou^ten more fesus to slee him, as bias- feme ; for not oonli he brae pe Sabot, hut seide his fadir was God, and made him evene to God. But fesus answeride, and seide to hem, Sopli, sopli, Y seie to yu, pe sone mai do nou^t of himself , but pat he seep pe fadir doinge ; for what kynne pingis pe fadir doip, pe same pe sone doip also. And Crist seide here opynh, fat he is fe same God wif f e Fadir, and makif al fis world of noujt, as fe Fadir makif it. And jit f e Fadir bringif forf f e Sone, and f e Sone mai not bringe forf himsilf, but fis bringing forf wifinne is neifer making ne worching, for it is wifouten ende, as Godhede is wifouten eende. For if fe sunne were wifouten ende, his shyning were wifouten eende, and so it is in f e Trinite of bringing forf of fe two persones. And fus myjten fe Jewis witen fat Crist hadde bofe Godhede and xxvaxx- heAe, for pe fadir lovep pe sone, and shewip him alle pingis pat he ' pis vikeris power, E. Christ accused of blasphemy by the Jews. 96 WYCLIF'S doip, and shal shewe him more werkes pan pes, pat y han wonder of hem. And fis was don in Cristis def and his resurreccioun ; for fes weren more fan fes miraclis, aljif fei shewen fe same myjt ; for ech werk of creature tellif f e myjt of God. For as pe fadir reisip up deed and quykenep hem, so pe sone quykenep whom he wole. For pe fadir jugip no man ; but he ytf al jugement to pe sone, pat alle men worshipe pe sone, as pei wor shipen pe fadir. And here Crist spekif of jugement al of anof er kynde fan is jugement of God wifinne ; sif jugement of fis manhede is sensible, and shal be seyn^ and endid at fe dai of dome ; and bi fis jugement, as Crist seif here, f e Fadir jugif no man. He pat worshipip not pe sone, worshipip not pe fadir pat sente him ; and so he worshipif not God, but breki}) al fes ten heestis. And sif worshiping of Crist stondif in holding of f e newe lawe, and suynge of Crist in manere of hif, how many worshipif ^ not now God ! And fis worship of fe Sone is more fan to worshipe a messanger, for fis Sone is fe same God, two kyndis and oo persone. Sopli, sopli, Y seie to ym,pat he pat herip my word, and trowip to him pat sente me, hap liif wipouten ende, and comep in to no jugement, butpassipfro dep into lyf. And here heeryng is taken for obeishing of f e soule, and jugement is taken here for re provyng of fe worid. Sopli, sopli, Y seie to y)u,pat tyme comep and now it is, whanne dede shulen heere pe vois of Goddis sone, and whoso heeren it, pei shulen lyve. For as pe fadir hap Uif in him silf so he lafpe sone to have liif in him silf ; and yf him power to do jugement, for he is fms mannis sone. And nyle y woundir pis ; for pe tyme comep, in which alle pat ben in graves shulen heere pe vois of Goddis sone. And pes men pat han do good, shulen go into risyng of liif and pes men pat have done yvele shulen rise to bejugid in helle, pes wordis tellen more witt fan we cannen blabere, or mai telle. But it is knowun fat fer ben two manere of dede men, bodili and goosth. And at fe dai of dome shal ryse alle dede men bodih; and bi vertue of Cristis word risen summe dede men goosth; for fei turnen to good liif, and holden f e wordis of Crist. ^ seen, E, worschipen, E, WYCLIF, SERMONS. 97 pE Friday Gospel in fourpe weke in Lente. [SERMON CLXX. ] Erat quidam languens Lazarus, — John xi. [i.] pis gospel teUif how Crist quikenede Lazar fro deef to hif. And fis is fe fridde deed bodi fat Crist quykenede in erfe. pe first was a jong wenche, fat was quykened wifinne fe hous. Pe tofer was a jong man, fat was quykened at fe jate. pe fridde was fis Lazar, fat was quykened in fe sepulcre. Joon teUif how, Lazarus lay siik in Bethanye, pat was broper to Martha and Marie, And pis Marie was she pat anoyntide pe Lord wip oynemenf^, and wipte his feet wip her heer, whos broper Lazar was siik. And herfore pis Lazarus sistris senten to fesus, and seiden. Sire, lo, he pat pou lovedist is siike. And fesus, heerynge, seide to hem, pis sikenesse is not to pe dep, but for glorie of God, pat Goddis sone be glorified hi it. And certis fesus lovede Martha, and Marie her sistir, and Lazar. And whanne fesus herde pat Lazar was siik, panne certis he dwelte pere too daies, and removede not ferfer fenns, for he wolde fus quykene Lazar. And panne, after pes'', Crist seide to his disciplis. Go we ayn to fude. His disciplis seyn to him, Maistir, now pe fewes souyen to stoone pee, and pou goist ayn pidir ? fesus answeride, Ben per not twelve houris of pe day ? '^if ony man walke in pe day, he hurtip not, for he seep pe liy of pis world ; but yf ony walke in pe ny^t, he hurtip, for li-^t is not in him. Crist wolde mene bi fes wordis, fat lengfe of his hif is certeyn, for it haf twelve parties, as fe dai haf twelve houris. And as man mut dwehe from hour to hour, so Crist mut dwelle bi alle fes parties, for noon of fes mai asterten Crist, bi worching or bi fleyng, And Crist is evermore in lijt, for his manheed is ful of grace ; and f erfore he doif evere good, and hurtif neifer ^ him ne ofer. pes pingis seip Crist, and after pes * he seip to his disciplis, ' onyment, E, ^ pis, E. SERMONS. VOL. II. never, E. om. E, The raising of Lazarus. H 98 WYCLIF'S Lazar oure frend slepip, but Y go to wake him from sleep. And pe disciplis seyn to Crist, Sire, yf he slepe he shal be saaf. But fesus seide of dep of him, and pei wenden pat he hadde spoken of his sleep. But panne seide fesus to hem opynly, Lazar is deed. But I joie for yu, pat y bileve, for I was not pere ; but go we to him. It is seid comunh fat absence of Crist here dide free goodis wifouten moo. First, fis myracle is more open, and shewif how Crist is al cunnyng ; and declarif wel fis figure what it bitokenef spirituali. And Thomas, pat is clepid Didimus, seide to disciplis, fat weren his felowis. Go we eke, and die we wip him. Thomas spake fus, to shewe fe love fat fei hadden to fis Lazar, and how fei tristiden in Cristis helpe, and tolden litil bi fis lyf. And pus fesus cam, and fond him havynge had foure daies in pe grave. And Bithanye was bi ferusalem, as it were fiftene ferlongis. And many of pe fewis camen to Martha and Marie, to comforte hem of per bropir. And Martha, as she herde pat fesus cam, she cam ayn him, and Marie sat at hoom. And Martha seide to fesus. Sire, yf pou haddest ben here, my bropir hadde not be deed. But yt now Y woot, pat whatevere pou axist of God, God shal '^yve pee. fesus seip to hir, pi hropir shal rise ayn. Martha seip to him ayn, I woot pat he shal rise ayn, in risyng ayn in pe laste day. fesus seip to her, I am risyng ayn and liif ; he pat hilevep in me, ^he, if he shal be deed, shal lyve ; and ech pat lyvep, and trowip in me, shal not die wipouten ende. Martha, bilevest pou pis. She seip to him, ^he. Sire, Y have bileved pat pou art Crist, sone of quyk God, and not of mawmetis, pat earnest into pis world. And whanne Martha hadde seid pes wordis, she wente out, and clepide Marie hir sistir stilleli, and seide to her, pe maistir is come, and clepip pee. And Marie, whanne she herde pis, roos soone, and cam to him. For fesus cam not yt in to pe castel, hut he was yt in pat place, pat Martha cam to him. Herfore pe fewis pat weren in pe hous wip Marie, and confortiden hir, whanne pei sawen pat Marie roos in haste and wente out,folowideti her, and seiden, pat she goip tope sepulchre for to wepe pere. And Marie, whanne she hadde seen where fesus was, seynge him fel at his feet ; and she seid to him. Sire, yf pou haddest hen here, my SERMONS, 99 broper were not deed. And herfore fesus, whanne he sawe hir wepynge, and pe fewis wepyng pat camen wip hir, he mornede in spirit, and sturhllde him silf, and seide. Where han y put him ? pel seyen to him. Sire, come and see. And fesus wepte. And herfore seiden pe fewis, Lo, how he lovede him I And summe of hem seiden, Ne my^te not he pis make, pat openede pe iyn of pe man born hlynd, pat he pis shulde not die ? And aftir fesus, making dool In himsilf, cam to pe sepulcre ; and pere was a denne, and a stoon put upon it, fesus seide. Take awey pe stoon. And Martha seid to him, Lazarus sistir pat was deed. Sire, he stynkip now, for he hap leyn foure daies inpe tumbe. And fesus seide to hir, Ne seide Y not to pee, pat yf pou trowe, pou shalt see pe glorie of God ? And herfore pei token awei pe stoon. And fesus caste up his iyn, and seide, Fadir, Y make pankingis to pee, for pou hast herd me ; and Y wiste pat pou everemore heerist me, but Y seide for pe puple pat siondip ahoute, pat pei trowen pat pou sendist me, Whanne Crist hadde seid pes wordis, he criede wip grete vols, and seide, Lazar, come out. And anoon he cam out pat was deed, and his hondis and his feet weren hounden wip swaping ^ hondis, and his face was hounden wip a sudarie, fesus seide to hem, Unbinde him, and suffre y him to go awey. And herfore many of pe fewis pat canun to Martha and Marie, and sawen po pingis pat Crist dide, hileveden in him, pis fridde deed bodi fat Crist quykenede bitokenef his quykenyng to grace. For it is but litil fing for Crist to reise a deed bodi to liif, but it is moche more to reise a soule fro synne to grace. And herfore fis grete Lord bigan at fis mooste werk, for comunli, whanne he quykenede bodies, he heelide feir soulis bi grace. And herfore, as Matheu telhf, whanne Crist heelide fe paralitik, he seide, Sone, afi"ye ^ fou fi synnes ben forjovun fee. pe first of fes free deed bodies, fat was quykened in f e hous, ben fei fat assenten ful to synne, but fei do not ' wifouten forf. pe secounde bodi, in fe jate, ben fei fat synnen wifinne forf, and synnen wifouten forf, but fei comen not to custume. pe fridde deed bodie, fat is dolven, ben fei fat ben custumed to synne wifouten, but fei ben not ' swa\>elyng, E. 2 byleve, E, H 2 ' done not pe synne, E. Commentary. lOO WYCLIF'S Priestly abso lution only con ditionally valid. Christ teaching in the treasury of the temple. hardid, fat ne fei mai be loosid bi* grace; and fes ben fis fridde man, fat stynkif foure daies in fe sepulcre. And Crist dide not fus for noun^ power, reisinge fis man from deef to liif, but to teche us fat fes synneris bi hard ben turned to God. And no word of fis story here' wantif sutil goosth witt. Crist criede wif greet vois, to teche fat soulis in purgatorie, be fei nevere so fer from him, comen anoon to his crye. pes bondis in whiche fis man cam forf, shewen f e miracle of Crist, how he movede fis bodi fat was deed to come forf fus al bounden. And it bitokenef also fat men fat ben unbounden of preestis, ben bifore quykened of God. And fus Crist bad his apostiis loousen hem. For it is an open blasfeme fat preestis forjyven fis synne in God, but jif God forjeve it first, and seie to preestis fat fei shewen it. For alle fe men heere in erfe, ben fei nevere so grete lordis, may not forjyve synne doon * in man, but jif fis man forjyve it first ; myche more men shulden not pre sume to forjyve synne don ajens God, but jif God forjyve it first, and fei be trewe bedelis to telle it. And fis blasfemye fat is usid now shulde be knowe of f e scribis, fat popis assoilen men of synne and peyne, whanne it turnef men to avantage. Sof h, but jif God assoile first, fer assoihnge is feyned falseheed, and fei blasfeme in God, as fei don ofte whanne fei shryven, pis fruyt among of ere comef of scrifte ^ fat men have ordeyned. Pe Saturdai Gospel in >e four]/E weke in Lente. [SERMON CLXXI.] Ego sum lux mundl, — John viii. [12.J pis gospel tellif how Phariseis wolden prove fat Crist bostide of himsilf, but fer witt was turned to fohe, for fei faileden in bileve. Joon telhf how, fesus seide to pe folk of pe fewis, I am li-^tofpe world; who pat suep me, wandrip not in derknesse, but he shal have pe li-^t of liif. And here men taken treuly fat ech ' So E ; A has to. ' nowm. E. ' om. E. * done, E. = schriftCi Q, E. SERMONS, man shulde sue Crist, for ech man shulde walk in lijt, and every sich suef Crist, for noon haf leeve of God to walke in derknesse of synne. For ech man mut nedis go oufer to hevenward or to helle. And here men seen fe fendis cautel, fat he haf taujte many men. ^xi men seyn, fei shulden not do fus, for Crist dide and bad f e contrarie, lo, fei seyn, where he is now; for he liikenef him to Crist. And fus fe fend wolde stoppe ech weie bi which men shulden sue Crist. Ech man mut be liik to Crist, jif fat he wole come to hevene, and so ech man shulde sue him, or ferf ere or nerfere * ; for who is not wif Crist, he is nedis ajens him, and whoso suef not Crist, he suef fe fend to heUe. And fus seien clerkes, fat fes men fat shulen be saved, whanne fei synnen, fei suen not f e fend to helle, but stonden stiUe, or suen Crist to softe ; sif ech man fat shal be saved mut do some good fat Crist haf ordeyned. And fus many men taken signe of fer werkes, fat Crist wole save hem. And herfore seiden pe Fariseis to Crist, pou berist witnesse of pisilf; pi witnesse is not sop, fesus answeride, and seide to hem, And yf Y here witnesse of mysllf my witnesse is trewe ; for Y woot from whennes Y cam, and wMdir Y go, Crist mut bere witnesse of hinisilf, sif he mut witnesse al treuf e. And so ech man bi his werkes berif witnesse of himsilf; but boosting stondif in fals witnesse, for pride fat man haf of himsilf; and so take hede to cause of witnesse, whi and what manere it is don. But, for fes Jewis knowen not Cristis godhede, ferfore he seif fus to hem, Certis y witen not fro whenne Y cam, or whidir Y go. "^e jugen after pe fleish, hut Y juge no man. And here we moten undirstonden, how Crist takif jugement. For he seif bifore in Joon, fat God jaf al jugement to f e Sone ; and fus men seien comunly fat Crist takif here jugement for pre sumptuous jugyng, as man jugif wifouten cause ; and fus Crist jugif no man, neifer himsilf ne ofer man. But Crist seif, ^if he jugip, his jugement is treue,for he is not aloone, but he and pe fadir pat sent him. And in pe lawe of Jewis is writun, pat witnesse of two men is trewe, and more f e witnesse of fes two persones ; and herfore seif Crist aftir, I am pat here witnesse of mysllf , and ' ferrer or neere, Q ; oper fer or neer, E, loa WYCLIF'S Christ at Jeru salem during the feast of tabernacles. pe fadir pat sente me, he herip witnesse of me. Herfore pei seiden to him. Where is pi fadir ? fesus answeride, Neiper y knowen me, ne my fadir ; yfy knewen me, peraventure y knewen also my fadir. For it fallif bi grace of* God fat knowing of Cristis manheede bringif in f e knowinge of f e Godhede. pes wordis spake fesus in pe tresorie, techinge in pe temple, but not to have of hem tresour ; and, no man toke him, for yt was not his tyme comen. On Monedai in Jje fif])E weke in Lente. [SERMON CLXXI L] Miserunt principes sacerdotum, — John vu. [32.] pis gospel tellif ^ of mahs of fe Jewis, and how Crist pro- phesiede of hem. Joon seif, pe princis of preestis and Fariseis senten servauntis to take fesus, Herfore fesus seide to hem, ^it a litil tyme Y am wip yu, and Y go to him pat sente me, ^e shulen seke me, andy shulen not fynde ; and where Y am^ , y mai not come, Crist spekif in many tymes how al fat shal be mut nedis be, and how noujt may come but fat shal be. And fanne it is lijt to maynteyne fes wordis ; and so it is lijt to defende, fat Crist is bi htil tyme, for he is bi ech part of fat tyme as he is bi ech tyme *. And pe fewis seiden to hemsilf, Whidir is he pis to go and we shulen not fynde him? wher he be lo wende'' into pe sealery ng of hepene folk, and to techen hem? What word is pis pat he seide ? y shulen seke me, and y shulen not fynde me, and where Y am y may not come, pes blynde Jewis knewen not how Crist is evere in bhs wif his Fadir, and how fei mai not come to blis, for Crist haf ordeyned hem to peyne. And fus f e fredom of fer soule is bounden for to do amys, but not in fat fat it is free, but in fat fat God ordeynef it, for to profite to his Chirche. And so men knowen siche ofer speches. And Inpe laste dai, pat is greet, of pe feeste among fewis, for fe ' whidir I go, E. ' SoE, Q; A has 6;, E om, this clause. ^ So E ; om, A. So E ; A has wending. SERMONS. 103 firste daie and fe eijtife day ben solempne among hem, stood Jesus, and criede, and seide, '^if any pirste, come to me and drynke. He pat trowip in me, as pe writt seip, floodis of quyk water shulen renne of his wombe. pis seide Crist of pe spirit, pat pei shulden take pat trowiden in him. And so fes floodis ben fe loris fat f e apostiis shedden to men ; and f e wombe is f e power fat mannis soule haf to take witt. Trowe fou in Crist, and studie his lawe, and fou shalt birie bi suche floodis. Pe tewisdai Gospel in fyfjje weke in Lfnte. [SERMON CLXXIII.] Ambulavit fesus. — John vii. [i.] pis gospel tellif how Crist avoidide f e pursuyng of f e Jewes. Joon seip pat, fesus walkide into Galile, fer fro fe temple, yer he wolde not walke into fudee, for fewes castiden to sle him. And it was ny^ a feste of fewes, pat pei clepen Senofegia'^^; fat was sich a feeste as we han in oure Chirche hoolyday, and it was clepid among fe Jewis a feeste of tabernaclis. For bifore fat temple was maad, fei preieden in tabernaclis, as fei diden in Moises tyme, and longe after in Judee. And, for fe kynrede of Judas and fes^ preestis dwelten togidere, for fei hadden no propre soort, and levefully weren weddid togidere, ferfore fes two kynredis weren clepid Jewis, and of hem cam Crist. And so men seyn in Engelond, fat whanne preestis ben lordis, and goon to bataile as princis or kyngis, fanne shal chivalrie faile fere, pis feeste lastide sevene daies, and fei maden in fe temple litil housis of woode, to figure fat wode shadewide hem bifore f e temple was maad ; and f e tabernacle was as a tente. pes preestis castiden sich hije feestes moost for to take Crist ; for fei helden a worship to God, to slee Crist, and fordo his name ; and fat fei shulden moost do in sich a gederyng of f e puple. synof eia, E. om, E, " Scenopegia in the Vulgate ; — the feast of tabernacles. The visit of Christ to Jem- sajem at the feast of tabernacles. 104 WYC LIE'S And yt Cristis hreperen seiden to him, pat he shulde wende pennes out of Galile into fude. For Cristis kyn lovede him Util, sif he made hem not riche, ne greet among feir neijboris. But more fe preestis of fe temple hatide Crist and his breferen. Cristis breferen ben clepid here men fat weren of his kyn, as weren summe of Galile, where fat Crist was maad man; for Luk teUif how Crist was conceyved in Nazareth, a toun of Gahle. pes breferen weren not Cristis apostlis, but ofer men of his kyn. And ferfore fei seiden to Crist, pat he shulde go into fude, pat his disciplis seen pe werkes pat he doip ; for certis no man doip ou^t in hiddis, and yt he castip to be in apert, for fis were falshede of mannis liif, in doing and in entent. ^ifpou doist pes pingis, make pee open to pe world. For his hreperen trowiden not in him, perfore fesus seide to hem, My tyme is not yt comen, but yure tyme is evere redy. It is seid of holy men, fat God haf lymyted a litil tyme for to do a good dede, but yvel is don in many tymes ; as men may err fro f e mark in many weies beside it, but o wey ledif to fe pricke, as it is knowun comunli. And, for Crist wiste fat fei weren yvel, and felowes to fe wickide Jewis, ferfore seif Crist, fer tyme is redy, but his tyme is not jit comen. pe world may not have hatid yu, but pe world hatip me, for Y bere witnesse of it, pat pe werkes of it hen yvele. And here mai we wel witen fat fes breferen weren not aposths ; for Crist seif in anof er place fat f e world hatif fes apostlis, as f e world hatif Crist. And here we mai take of Crist, fat men fat reproven synne of f e world geten hem envie of it, whanne fer wordis ben oujt trowed. Go y up to pis feeste dai, but I shal not go to pis feste dai. Here men seien comunly fat fer ben diverse wittis of word of fis feeste dai. Sum tyme it is taken for f e firste dai of fis feste ; sum tyme for ech on of fe sevene daies of fis feste ; and sum tyme for al f e hool tyme of fes sevene daies togidere. Crist cam not on fe first day, but on sum ofer aftir pryvyly. And fus undirstondif Crist fat he shal not go to fis feeste day, /or his tyme is not yt fillid ; as jif he wolde seie, — jif he cam fidir in f e firste dai of fis feste, fe Jewis wolden kille him fanne ; but algatis he muste lyve longer, and profite more to fe Chirche, bifore fat fei slowen him. Whanne Crist hadde seid pes wordis, he dwelte stille in Galile, SERMONS. 105 and whanne his hreperen weren went, panne he steiede to pe feste day, not apertly, hut as in hid. And fis was f e * same wyke "- And pe fewis sowsfen him inpe feeste day, and seiden. Where is he? And myche grutching was of him inpe folk. For summe seiden pat he is good ; and summe seiden. Nay, but he disseyvep pe puple, Nepeles no man spak apertli of him, for drede of pe fewis. And fis persecucioun of Crist failif not jit in his membris, or in treuf e of Cristis cause. For we han alle fes free parties ; f e hyje preestis ben bishopis fat wolden not here of Goddis lawe ; fes Fariseis ben religiouse, fat holden fer ordre betere fan Cristis ; fes men of f e puple, fat holden here ajens Crist, ben sum seculeris hirid of hem, or disseyved wif feyned gabbingis. On Wednesdai in fifJie weke in Lente. [SERMON CLXXIV.] Facta sunt encaenia, — John x. [22.] pis gospel telhf furfere how fes Jewis pursueden Crist. pere were maad feestis in ferusalem, fat Joon clepide Encennia, for fanne f e temple was renuhd ^ in clof is and ofer ornamentis, and encennia is as myche as newinge in oure speche. Joon seif fat it was wynter whanne fis feeste bifel fere ; for f e temple was fries halowid, as men seyn fat taken hede. First fe temple of Solomon, as f e fridde book of Kyngis tellif, was haUowid in Septembre. But f e secounde was in Marche, whanne f e temple was rerid ajen undir Zorobabel, as fe book of Esdre telhf. pe fridde clensing of f e temple was in Machabees tyme, and fis clensyng was comunli in December, and in wynter ; and so of fis spekif Joon here, as men witen bi his wordis. And fesus walkide inpe temple, in pe porche of Salomon, fat men seien was a place where Salomon was wont to preie. Jesus cam, not for devocioun fat he hadde in fes feestis, but for to teche men fat camen, and how men ' myjten do fis medefuUy. pes fewis wenten aboute him, and seiden to him. How longe takist pou awey ^ in pe, E, ^ woke, E, ^ renew'id, Q ; renulid, E, ^ summe, E, Christ at Jeru salem at the feast of the dedication. z Kings viii, 2. Ezra vi, 19, io6 WYCLIF'S oure lyf? yf pou be Crist, telle us opynli. It semef fat fes Jewis wolden mene, fat fei bileveden fat Crist shulde come, and wif fis bileve and ofer was fer soule fed goostli. And so Crist tariede fer lyf here, for he wolde not seie opynli fat he was Crist, fesus answeride to hem, I spak to ym, and y trowen not ; pe Werkes pat Y do in name of my fadir , pes beren witnesse of me. But eke y trowen not, for y ben not of my sheep. And fus Crist wolde seie to hem, but covertli, as we shulde speke, 3e ben out of bileve, and shulen be dampned for jour synne. For ech man fat shal be saaf mote nedis bileve in Crist, for ech man f a;t shal be saaf mut nedis be of Cristis sheep. Crist disceyvef not his sheep, and seif fat, pei heeren his vois, and he knowip hem, and pei suen him ; and he '^yvep hem liif wipouten ende ; and pei shal nevere perishe, and no man shal ravishe hem out of his hond. pat pat my fadir hap yven me, is more panne alle oper pingis, and perfore no man may ravishe out of my fadir '- hond. Sif it is more fan al fis world to be Goddis kyndely sone, for whoevere is fus Goddis sone, he mut nedis be fe same God, it is a knowun cause fat noon mai ravishe fro Crist sheep, but what he haf shappid ^ to blis mut nedely be blessid. And fus seif Crist suyngli, Y and my fadir ben al oon ; for fei ben oo God, 00 substance, and oo kynde. pe fewis token up stoones for to stoone Crist. Jesus answeride to hem. Many goode werkes have Y shewid to yu of my fadir ; for which werk of hem ^ y stoonen me in wille? For oo werk Crist dide on his Fadir's behalfe, fat he reprovede synne of f e Jewis, and telde how fei diden ajens God. And, for fis speche was ajen pryde and fer coveitise, ferfore fei pursueden Crist, and wolden algatis have him deed, pe fewis answeriden to Crist, of pi good werk we stoonen pee not, but of pi blasfemye, and for pou, sip pou art a man, makist pisilf God. pes wordis wolde Crist graunten, sif he is of two kyndis, bofe Godhede and manhede. But jit he spak soif coverth. fesus answeride to hem. Is it not writun in yur lawe, pat Y seid, "^e ben goddis ? '^if God seide pat pei weren goddis, to whom Goddis word was maad, and pe Scripture mai not be undo, pat pe fadir hap halowid and sent into ' fadris, E. ' schapen, E, A and E read him ; perperam. So Q and the Wycliffite versions ; SERMONS. 107 pe world, and y seien pat Y blasfeme, for Y seide pat Y was Goddis sone ? It semef fat Crist wolde seie here, fat he is fat word of God, and fat same Scripture, fat in manheed is sent hidir; and bi vertue of fis word taken men part of Goddis name. And so, bi fis Scripture, Crist is Goddis kyndely sone ; for fis word mut be beter fan ben men maad goddis bi it. '^if Y do not my fadirs werkes, nyle y trowe to me ; but yf Y do pes werkes, alyf y wolen not trowe to me, trowe y to pe werkes, pat y knewen and trowen pat pe fadir is in me, and Y in pe fadir. pe dedis fat Crist dide, * ben unsuspect evydence fat Crist is bofe God and man. For Crist dide ^ * evermore good, and spake treuf e on good maner, and was nevere coupable of synne. And no drede, stonding his wordis, he muste nedis fanne be God. Pe puRSDAi Gospel in je fifJe weke in Lente. [SERMON CLXXV.] Cum audissent quidam de turba. — John vii. [40.] pis gospel tellif of opynyons fat weren of Jesus, f e while he was here. Joon teUif fat, Summe of pe puple trowiden in Crist as verri prophete, and summe reversen fis. And so summe of hem seiden pat he is verri prophete. Summe seiden he was a greet prophete fat Moises bihijte fe Jewes, whom summe clepen Crist, and summe Messias. Summe seiden he was no prophete, for he was of Galile ; and so ofpe lond of Galile shulde not Crist come. Seip not holi writt, pat of Davipis seed, and ofpe castel of Bethlem, where Davip dwelte, comep Crist? And so dis- cencloun was maad inpe puple of him, pei knewen not fe trewe storye, how Crist was conseyved in Galile, and aftir born in Beedleem, as prophecies and gospeUis tellen, so fat alle pro phecies of Crist weren filhd in oure Jesus. And summe of hem wolen take him, but noon leide hondis on him. And so ministris camen ayn to bishopis and Phariseis and ' A line is here left out in Q, Divisions aniong the Jews respect- mg Christ. io8 WYCLIF'S The prophetic counsel of Caiaphas. pei seiden to pe servauntis, Whi brou^te y him not wif jou ? pe ministris answeriden ayn, Nevere man spake so as he pis spekip. And fanne pe Phariseis answeriden to hem, Wher pat y hen disseyved? wher ony of pe princis trowiden in him, or ony of pe Phariseis ? But pis puple pat knewe not pe lawe ben cursid, for fer errour in feif . But Nicodeme seide to hem, pat cam to fesus upon pe nyif, and he was oon of pe Phariseis, Wher oure lawe jugip a man, but yf it heere first of him, and have knowe what he doip ? for word and dede accusen men, bi Goddis lawe and mannis lawe. pel answeriden, and seiden to him, Wher pou art of Galile ? Seke pou wise scriptures, and se, pat prophete risip not of Galile. And pei weren turtied ayn, ech on to his owne hous. pes Jewis worshipen fer lawe more fan Anticrist doif now, but fei erriden in f e lettre, as Ury dide, fat bare his def in berynge of Davifis lettre to Joab, duk of his bateile. It semef fat fes Jewis wolden meene, fat no prophete cam of Gahle, for holi writt, fat shulde make mynde of f e comyng of Crist, seif fat he shulde come of Jude, of f e kinrede of Davif . And so, as fes foolis argueden, he was not born in Galile. For fei knewen not fe myddil birfe fat Crist was boren wifinne his modir. On >e Friday in J>e fyfJje weke in Lente. [SERMON CLXXVI.] CoUegerunt Pontifices. — John xi. [47.] pis gospel tellif how fe Jewis conseiliden to Cristis def. Joon seif fat, Bishopis and Phariseis gederiden conseil ayn Jesus. And bi fis we see fat f e moste ground, and * pursueris of Jesus and his lawe, weren princes and Phariseis. For fe princes of prestis, fat weren fe bishopis, and fe Phariseis, fat weren religious in Cristis tyme, pursueden Crist to f e deef, as autours of his mansleyng. Myche erride Pilat, and ofer gentile folk ; but not so myche as diden fe bishopis and Phariseis. For ^ o/, Q ; E agrees with A. SERMONS. 109 wordis and parabhs of Crist weren ajens synful men, but not so myche ajens ofer, as ajens fes two folk. And ferfore, for coveitise, fei conspiriden more ajens Crist. pes men seiden among hemsilf. What shulen we do? for pis man doip many signes ? ^if we leeven hem pus, alle men shulen trowe in him, and Romains shulen come, and take awey oure place and oure folk. Whanne fat preestis weren princis, and kyngis weren put adoun, f e Romayns f oujten fat knyjthode was dis- paragid *, and fus fei senten Heroude and Pilate into Jude, for preestis and Phariseis shenten leding '' of f e lond. And herfore weren Heroude and Pilat suffrid to comen ^ in. And fei dredden hem of Crist, jif his wordis wenten forf, fat Romayns shulden come, and fordo preestis and Phariseis, for in hem two stood myche f e lordship of Jewis. As jif bishopis and abbotis spaken to day togidere, Hide we Goddis lawe, lest fes seculer lordis come, and take oure lordshipes, and fordo oure statis. But oon of hem, pat hi^te Caifas, and was bishop pat yer, seide to hem, 5e cunnen noo good, ne casten ou^t, pat it spedip to yu pat 0 man die for pe puple, and al pe folk perishe not. And pis he seide not of himsilf, hut sip he was bishop of pat yer, he pro pheciede, and tolde pat fesus was to die for mankynde ; and not oonly for hepene men, hut to gadere Goddis sones in oone. It semef here fat Caiphas hadde fis undirstonding, fat it spedde to slee Crist, lest feir lordship were lost; fat Romayns, fat weren hef ene men, token not fro preestis and Phariseis al f e lordship fat fei hadden, and so fes two manere of folk shulden perishe for faute of riches. But it semef fat fis Joon, and men fat taken fis as prophecie, undirstonden fes wordis to ofir undir stonding, fat it spedif fat Crist die for mankynde, lest al fe peple perishe in peyne of heUe. And fis is a good witt, pro phesied of Caiphas; and so it fallif fat an yvel man, to ofir witt fan he meenef, blabere a good word and a soif, for f e profit of Cristis Chirche. And here men taken fat a man is a prophete, aljif he undirstonde not his wordis. And so fro pat daie pe fewis pow^ten to sle Crist. But fesus wente not apertli now among pe fewis, as he dide bifore; but wente • So E; dispargid, A. ^ schenten pe leedyng, E. ^ So E; comyng, A. no WYCLIF'S Christ com mands us to feed on his flesh and blood. out into a contre biside desert, into a citee pat is clepid Effrem, and pere he dwelte wip his disciplis, to jyve hem ensaumple aftir, for to flee wiseli whanne o persone is pursued. And here men han nede to witen '- of God whanne fei shulden do fus. For bi fis gospel mai men take, fat it is leveful to do fus, jif fat circum- stancis fallen bi which God movef men to do fus. Pe Saturdai Gospel in fyfje weke in Lente. [SERMON CLXXVII.] Amen, amen, dico vobis. — John vi. [54.] pis gospel tehif how fat Crist spekif of two maner of etingis, goostii and fleishli ; and bofe fes two ben nedeful, but speciah fe goostli, for it shal laste evere in hevene. Firste seif Crist to his disciphs, and to fe puple of Jewis, Sopli, Sopli, Y seie to yu, but yfy eeten pe fleish of mannis sone, and drynke his blood, y shulen not have liif dwelling in yu. He pat etip my fleish, and drynkip my blood, he hap liif wipouten ende, for he mut algatis be blessid. And ferfore seif Crist here, pat him pat etip and drynkip pus, he shal reise up in pe laste dai, to come to blis among his sheep. My fleish is verili mete, and my blood is verrili drynke. He pat etip my fleishe, and drynkip my blood, he dwellip in me, and Y in him. As my fadir lyvynge sent me, and Y lyve for my fadir, so he pat etip me, he shal lyve for me, pis is pe breed pat cam doun from hevene, not as yure fadirs eeten aungels mete, and weren deed ; he pat etip pis breed shal lyve wip^ outen ende. Pes pingis '' seid Crist in pe synagoge, teching in pe toun of Capharnaum, But many of his disciplis heerynge seide, pis word is hard; who may heere it and fiUe it? But Jesus, knowinge bi himsilf pat his disciplis wolden grutche herfore, he seide to hem, pis ping sclaundrip yu ? Herfore yf ye seen mannis sone stiyynge up where he was bifore? It is spirit pat •^yvep lyf; fleish helpip noping here ; pe wordis pat Y have spoken to yu ben spirit and liif. ' So E; wiU, A. '^ So E ; om. A. SERMONS. Ill Here it is nedeful to men to wite, fat fer ben two maner of metis, goosth and bodili. But bodili is wel knowun, but nede we here to knowe how we shulden goosth ete Crist. , For no lHaa_fat haf witt dredif, j)at Crist spekif not here of bodily ^tyng^aad-dj^kipg of his fleish and his blood ; for elhs no man -shulde be saved, for no man is an etene * to fede him fus bodih of Crist. And herefore it were to wite, how men shulen goostli feede hem fus. For Crist tellif in his wordis how men shulen ete him goosth, and to fis witt seif Crist here, fat fe wordis fat he spekif to hem ben spirit and hif. For sich is witt of his wordis. pes wordis, in fer owne kynde, ben siche as weren hise ofere wordis, but wit of fes wordis here is spiritual, and mannys hif. And Crist seif here sofli, fat ech man fat shal be"sa3fThat^b5'"fednTf"Grist fus. -Biit_fis jnal Jiot be-Tin"dir-- stonden of fleishli fode of Cristis Jbodi, and sq. Jt-mnL be flndirsto!rSS;3jgStis'~orjp6stli foode. For of bodili fode of Crist mai not two be fed togidere; and so Crist spekif of gooMtyT6bde7-tsPwEic[ijiiany_bSLfed, fer and nere. Also aftir Cristis ascencioun many ben boren, and saved 'after. Also '', as Crist seif here, fei moten ete his fleish and drynke his blood ; but fei shulen not fus do bodih, after fat Crist is steied to hevene; and so Crist mut nedely speke here of goostli fode. And so no man dredif here fat supposif al witt of Crist, fat ne oure God spekif here of goostli mete and drynke. For fus patriarkis eeten Crist, bifore fat he was boren in fleish. .pis goostii eetyng and drynkyng is noujt but to fede ,f e soule wif. bileve f at mannRTOt-iiave- of 'f eTTersTTand blood of Crist. And, ^orTrtS not ynowj to trdwef at Crist took fleish and blood, but jif iiien trowe over fis fat Crist lyvede here medefuUi, ferfore TrteiT fat "wolen be saaf moten ete his fleish and drynke his bloo31 TSxi herfore tellif f e secounde part of oure crede, how nieir~sRulen_ttawe_in Jesus Crist, _and how he sufiride in his ^ bodi. "And as, bi speche of Goddis lawe, fat man etif not ^"Bo3iB7~fanakif mete in his mouf, and aftir sendif it to his stomak, and spuef it out efte ajen, but jif it turne to nurishe his bodi, so a man etif not goostii Cristis bodi, as men ' eten, E ; etene, Q. 2 And so, E. 113 WYCLIF'S The words of the gospel can be referred only in a limited sense to the sacrament of the altar. speken here, but jif fis mete be defied. And Crist lickenef men to him ; and so no man etif fus Crist, but jif he be saved in tyme. And fus fes wordis of Crist ben soif, to men fat undirstonden hem wel. And here ben many men marred of f e sacrament_of^e-aater, andTsferreii aHg'])es wordis to fis holi sacrament. But nef eles men witen wel, fat fes wordis weren spoken of Crist longe bifore fat fis sacrament was maad of Crist or ony man; for fe sacrament was maad first upon Shire pursday, and longe bifore "fat tyme weren f os wordis spoken of Crist. Nefeles many^f' feswJDrdjs maibe wel -tindirstondert of fis sacrid -eost, ^vho fat knowif_Jiem__SD.und^35, And so we shulen undirstonde, first, fat sum fing is Goddis bodi, and noujt ellis in his kynde, as fe fleish fat Crist bare here and is now in hevene glorified, as seintis shulen be. And of fis fleish and fis blood, in his kynde, spekif f e gospel, and of f e goostli eetyng fat men moten eten fis. pe breed of fe sacrid oost is verry breed in his kynde, and iseten bodili; but it is Goddis bodi in figirE3"Slid~it-is- f e same bodi fat is Goddis bodi in his kynde. And not but jif fis be eten goostHT'in^eetyrig of fe sacnd oost, ellis men taken not worfili fe sacrament more fan a beest. And, for fis goosth eetyng, many of f e wordis here ben referrid goosth to etyng of f e sacrid oost ; but fis oost is eten bodili and goosth of sum men, but Cristis ^B3dr1iriirs~kynde- is niJt^ten^hodilh^ Ana~so — jnoten men weLbe knowun*, "and speke wisely in fis sentence. And sum men trowen, fat Joon spak no more of fis sacrid oost, for he spak here fes wordis, fat myjten wel be seid of it. But ever wite we, fat fis oost is verri breed in .his , kynde, and in figure Goddis bD-di,'bi vertue oLCristis-w&fdis-?~but.f us it isnot of Cristis fleish and hls^ blood in his kynde. And it is nedeMo wite, how breed and wyn ben Cristis "memEns. And, for Crist wiste wel here fat fis witt is unknowun to many, ferfore fis gospel tellif how Crist seif aftirward. But per hen sum ofyupat trowen not, to fes wordis. For fesus wiste fro pe higynnyttg whiche men weren not trowlnge, and who was to traye him. But fes wordis he spake mystili for many causis. As Austeyn seif, ' knowe Q ; moten men knowe, E. ^ And so it nedip, E. WYCLIF. SERMONS, "3 jif men traveilen treuly in love of God, and studie fes wordis, fei shulen knowen fis witt of hem. And fis is mater of greet merit, and trewe men han no doute fat ne Crist sfak fus for f e beste. And Crist seide to his disciphs, Herfore Y seide to yu,pat no man mai come to me, but yf it be yvun to him of my fadir. And jif fou seie fat no man mai undirstonden Cristis wordis, but jif God jyve him witt, as no man mai eUis be saaf*, fou seist soif for bofe parties, as ech man mut nedely bileve. And jif fou seist, over fis, fat it is in ^ no mannis power to undirstonde wel hoh writt, ne to be saved for his dedis here, fou faihst opynli; for do a man fat in him is, and God is redi to his dedis. But soif it is, fat alle sich dedis teUen in maner Goddis grace, fat is above ^ mannis power, and fei tellen eke mannis werk. And not, for a man haf power to make fus Goddis grace, but for he hath power to worche f erbi, ferfore he haf power to disserve blis. And for hardnesse of fes wordis. Many of disciplis * wenten abak, and wenten no longer wip him, for fes wordis astonyeden hem. But fesus seid to his twelve, Where y wolen also go awey ? And Symount Petre answeride to him, Sire, to whom shulen we go? pou hast wordis of Uif wipouten eende; and we han bileved and knowun, pat pou art Crist, pe sone of God lyvyng. fesus answeride to him, Where Y have not chosen ^ou twelve, and oon ofyu is a devel? And pis he seide offudas Scarioth,for he pis was to tray Crist, pe while he was oon of pe twelve. And sif he was ordeyned to helle, he wente never wif Crist as his membre, aljif he were for a tyme in maner of grace, and dide myche good. And fus ech man fat shal be dampned is a devel, as was Judas; but noon shulen clepe his brofer devel, but he wiste fat he shulde be dampned, and God bad him clepe him so, for f e profit of holy Chirche. » So E ; saf, A. pe disciplis, E. » So E ; om. A, ' So E ; aboute. A, SERMONS. VOL. II. 114 WYCLIF'S The supper at Bethany. pE MoNEDAi Gospel in }>e laste weke in Lente. [SERMON CLXXVIII.] Ante sex dies Pasche. — John xu. [4.] pis gospel tellif what Crist dide f e sixte daie before he diede. Joon seif fat, Bifore sixe daies ofpe Pask, fat Crist was deed, fesus cam to Bethanye, where Lazar was deed, whom fesus reiside. And pere pei maden him a soper, and Martha servede hem, and Lazar was oon of hem pat eeten wip Crist, Marie Mawdeleyn took a pound of trewe oynement and preshous, and anoyntide Jesus fief, and she wipte wip her heer his feet ; and pe hous was fillid of smel of pe oynement. And so oon of Cristis disciplis seide, fudas, Scariothis sone, pat was for to traye Crist, Whi is pis oynement not sold for pre hundrid pens, and yvun to pore men? But he seide pis, not for he rouble of nedy men, but for he was a peef and, havyng pur sis, bar po pingis pat weren sent. And so ech man fat yvil dispendif Goddis good is a f ef. And Judas was smytun wif coveitise, sif he hadde no nede bi his maistir, for Crist found him evere ynowj, and taujte him to forsake fe world ; and jit coveitise of money movede him to sille Crist And wif fis synne ben preestis smytun, bofe more and lesse, more fan was Judas. Herfore seide fesus, to excuse Marie, Suffre y hir pat she kepe it to pe day of my biriyng. And sum seyen fat Marie dide. She kepte o preshous box to anoynte Crist whanne he was deed, whanne ofer wymmen boujten hem newe. And fis savore in fe hous bitokenef fame of Cristis deef, fat ech man shulde smelle, and f enke devoutli on Crist. And Crist seif fat, pei shulen evere have pore men wip hem, but pei shulen not evere have him. And so fis oyle is wel dispensid, for betir, and in beter tyme, fan jif beggeris hadden hadde it. And fes apostiis wantiden nevere beggeris for to take fer almes, for fis is hard to do wel, and goosth almes is beter, and Crist taujte his apostiis to chese fis beter, and leve fe wers. And fis ypocrisie is in preestis, fat colouren fer coveitise bi almes. And so myche puple of pe fewis knewen SERMONS. "5 pat Crist was pere, and pei camen, not oonli for fesus, hut for to see Lazar, whom Crist reiside from deep. And herfore pe princis of preestis pou^ten for to slee Lazar, for many of fewis for him wente awey, and trowiden in fesus. And on pe morewe myche puple pat cam to pe feste day, whanne pei hadden herd pat fesus cam to ferusalem, token bratichis of palmes, and wenten ayns him, and pei crieden. Make us safe ; blessid be he pat is comen in pe Lordis name, kyng of Israel. And fesus fond a ymg asse, and sat on him, as it is writun, Dou'^ter of Sioun, drede pee not ; lo, pi king comep, sittynge on an asse file, pis regaly uside Crist, and reride not up f e croyseree ajens his enemyes, as preestis doon now ajens men fat fei wenen holden ajens hem. First knewen not apostlis pes pingis ; but whanne he was glorified, panne pei pow^ten on pat pes pingis weren writun of him, and pes pingis pei diden to him. And her fore pe puple pat was wip Crist bare witnesse, how he clepide Lazar from his grave, and reiside him from dede men. And perfore cam pe puple ayn him, for pei herden him have done pis signe. And perfore Phariseis seiden to hemsilf ^e seen pat we profiten not ; lo, alpe world hap go after him. And so per weren summe hepene men, of hem pat camen to preie in pe feste day ; and herfore pes camen to Philip, pat was of Bethsaida of Galile, and so nyje fes hef ene folk, and preyeden Philip, and seiden. Sire, we wolen see fesus. Philip cam, and seide to Andrewe ; eft Andrew and Philip seiden to fesus. And fesus answeride hem, and seide, Soply, soply, Y seie to yu, but yf pe corn of whete pat fallip in to erpe he deed, it dwellip aloone, but yf it be deed, it bryngipforp myche fruyt. He pat lovep his liif shal lese it, and he pat hatip his lyf In pis world, kepip it to pe liif of blisse, lif ony man serve me, sue he me ; and where pat Y am, pere eke shal my servant be ; yf ony man serve me, my fadir shal honour him. Now my soule is troublid, and what ping shal I seie? Fadir, make me saaf fro pis hour ? Crist wiste wel what he shulde seie, for he taujte fus fes hefene folk, and figuride in his owne persone how fei shulden sufire for his sake. And fus seif Crist fat, but herfore he was comen in to pis hour ; as who seif, to alarge f e Chirche bi hefene men, glorious martiris, Crist dide and seide fus in fis tyme. The entry into Jerusalem, Gentiles desire to see Jesus, ii6 WYCLIF'S And fus Crist preief after for Goddis worship, and profit of fe Chirche. Fadir, he seif, clarifie pi name. And a vols cam fro heven, and seide, Bope Y have clarified, and Y shal clarifie efte, Andpe puple pat stood and herde, seide pere was a pundir maad; oper seiden pat an angel spak to him. fesus answeride, and seide. Not for me cam pis vois, but for yu. Now is jugement of pe world ; now pe prince of pe world shal be cast out. And Y, yfY be hyed fro pe erpe, shal drawe alle pingis to mysllf. Here Crist spekif greet prophecie, how fis world shal be jugid, and how f e fend shal go to helle, for merit fat Crist doif. And so mater of fre jugementis fat Crist telhf after was joven fanne. And dilatinge of his Chirche bi folk of f e citee, and uplondishe men, and hefene men also, figuriden clofis, palmes, and song, bi which Crist was worshipid in comyng to Jerusalem. And so ech word of fis storie figurif myche witt ; and, whpso wiste fe habitude, o word fat comef bifore bringif in anofer word, to God fat knowif good resoun. So fat o dede fat Crist dide nedif fat anofer mut sue, and elhs were not fis word, ergo, so ofte sett in fis storye. And pis word, as Joon seif, seide Crist to signefie what dep he was to die, and how fis def shulde be taken, pe puple answeride to Crist, We han herd of pe lawe pat Crist dwellip wipouten ende, and how seist pou, pat mannis sone mut be hyed bi sich deef ? And who is he pis mannis sotte ? And panne fesus seide to hem, ^it a Util li^t is in yu, Walke y, pe while y han li'^t, pat derknesse atake yu not ; and he pat wandrip in derknesse woot not whidir he goip. pe while y han li-3,t, bileve y in Hit, pat y be children of liif. pes pingis spake fesus, and wente awey, and hidde him from hem. Studie fou fe dede of Crist, and knitt oo witt wif anofer. Fourme of ]>e passioun on Tewisdai in same weke. As fer ben foure gospelleris, so fe Chirche redif foure passiouns, Matheu, Mark, Luk, and Joon, bi ordre fat fes seintis writun. But it is ynowj to tell of Joon, for he wroot last, and ynowj us to cunne. SERMONS. 117 Also of Wednesdai. Luk tellif on fis day how Crist diede for mankynde. And ech of fes foure evangelistes seif sum fing fat anofer leevef, but noon mai be contrarie to ofer, and God mai not denye himsilf. But mystakyng of Cristis witt marrif sum men in fis mater. And so mai men take a word of fis passioun, what fat hem likif, and touche a point of Cristis passioun answeryng to fes free daies *. pE Gospel on Shere Pursday in ])E laste weke in Lente. [SERMON CLXXIX.] Ante diem festum^. — ^John xviu. [i.] pis gospel telhf how Crist taujte his disciphs to be meke, and how f e more of hem shulde serve his breferen, sif Crist dide fus, oure alfer maistir. For it was knowun bi Cristis hif, how he was fe moste pore man fat myjte be. For poverte in f e staat of Crist is token of perfeccioun ; but Crist toke no per- feccioun, but jif he toke it sovereynli, and after fe stat of innocence. Crist hadde noo fing worldh ; and so take fou good hede to Crist, and fou shalt fynde in open resoun, fat no man myjte be porer fan was Crist for his Chirche; for he myjte have no more wanting, ne more wiUe, to take fis staat. And so Crist passide al ofer in takynge of his poverte, and so he was mekerst man, and moost servisable of ofer. Joon tellif how Crist ordeynede. Bifore pe Satirday pat was Pask Day, and so upon f e pursday fat was before Good Friday, Jesus, wltlnge pat his tyme was comen, to passe oute of pis world ' So E ; A adds Jude after festum, probably for Judaeorum; the word in the Vulgate is Paschae. Christ washes the disciples' feet. » These short notices for the Tuesday and Wednesday before Easter are omitted in E, but occur in the two MSS. at the British Museum, G and I ; also in Q. ii8 WYCLIF'S Application. to pe fadir, whanne he hadde loved his disciplis pat weren in pe world, he lovede hem to pe eende. And whanne pe soper was doon, whanne pe find hadde sent in to fudas herte, pat is, in fudas^ Scariothis sone, shulde hltray Crist, for money, Crist, wiling pe fadir yf alle ping in to his hondis, and pat he cam fro God, and goip to God, risip fro pe soper, and puttip awey his clopis, and whanne he hadde take a shete, he girdide him, Aftir he putte water in to a basyn, and bigan to waishe pe feet of his disciplis, and to wipe hem wip pe lynnen cloip wip the which he was gird. And so he cam to Symount Petir, and Petre seide to him. Sire, waishist pou to me feet ? fesus answeride, and seide to him. What pingis Y do pou knowist not now, but aftirward pou shalt wite. Petre seide to Crist, pou shalt nevere waishe my feet. fesus answeride to him, '^if Y shal not waishe pee, pou shalt not have part wip me. Symount Petir seide to him. Sire, not oonli my feet, but bope my hondis and my heed, fesus seide to Petre fanne. He pat is waishid, hap noo nede but to waishe his feet, hut is al clene ; and y ben clene, hut not alle. For Crist wiste who was he pat shulde tray him, and perfore he seide, 3« ben not alle clene. And pus whanne he hadde waishid per feet, he took his clopis, and whanne he was sett ayn, he seid to hem, 3« witen what Y have do to yu, ^e clepen me maistir and lord, and y seien wel, for certis Y am, perfore yf Y have waishid yur feet, pat am lord and maistir, andy shulen waishe oon anoperis feet. For Y have yvun yu ensaumple, pat as Y have do to ym, so and y shulen do aftir. 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 aposths, and fat in form of a servaunt doinge wif wille, as Crist shewide. And sif Crist chargide not ceremonyes, wif bodili waishinge of feet, but for ensaumple of goostli waishing of mennis wiUe, fat ofte is fuyhd, we shulden fenke how gretter men shulden jyve en saumple to dense ^ f e wille of lower men fat ben binefe hem. And fis lore faihf to myche fis day, for men mai now take pat 'pus Judas, A has clenese. So E ; A om. and moost. 3 So E and SERMONS. H9 ensaumple of lordship and of coveitise of men fat ben more fan fei, and not of waishing of fer wille. And so f e service of fe Chirche is foule turned up so doun. pE passioun on Good Friday. [SERMON CLXXX.] Egressus fesus trans torrentem''^, — John xviu. and xix. Now men shulen speke of Cristis passioun, and se in what fourme he suffride, for ech dede fat Crist dide shulde be lore to men. Aftir Joon telhf how Jesus spak a greet speche on Shere pursday, and tolde his disciphs a lore of myche witt and of long, and conteynef many capitilis in Joones book, as clerkis knowen. Crist wente out, of fat place fat he hadde eten inne in fe citee, to a jerd wifouten f e citee, to be taken wifouten noise. And so pis streem of Cedron figurif Cristis passioun, fat Crist drank for fis tyme, and herfore he reride his heed in hevene. For, as Poul seif, Crist for his passioun was hyed, and named of God fe Fadir. And fe Salm seif also, fat Crist drank of f e stronde in f e weie, ferfore he hiede his heed in hevene, fat is ende of fis weie. And so he wente wip his disciplis, to make hem knowe and teUe forf. In fis subarbe was a gardyn, in to which he entride and his disciplis. And fudas, pat trayede Crist, knewe pe place ; for fesus cam oftepldlr wip his disciplis. And fis was in fe even-tid^, whanne Jesus was wont to preie. Judas cam not aloone, but, he toke a cum- panye of Romayns and mynystris of bishopis and Phariseis, and cam pidir wip lanternes, and broondis, and armes. And so fesus, knowing alle pingis pat weren to come on him, wente ayns hem, and seide. Whom seke y? pel answeriden to him. We seken fesus of Nazareth, fesus seip to hem, Y am. And fudas pat trayede him stood wip hem. And whanne' he seide to hem, Y am, pei wenten abak and felden into pe erpe. And eft Crist axide SoE; A has tor, nlem. evenynge, E. The passion of Christ. Phil, ii, 9. Ps, ex. 7, 130 WYC LIE'S Christ, as man, rejected tem poral weapons. hem. Whom seke y ? And pei seiden, fesus of Nazareth. Jesus answeride to hem, Y have seid to yu pat Y am ; perfore, yfy seken me, lete pes apostlis go awey : to fulfille pe word pat Crist seide, pat whom pou hast yvun me, Y loste not ony of hem, neifer togidere, ne atwynne. And panne Symount Petir hadde a swerd, and drew it, and smoot a servaunt of pe bishop, and kilt awey his ri-^t eere. And pis servaunt hi^t Malcus. Herfore fesus seide to Petir, Putte pi swerd in pe scabard ; shal Y not drynk pat passioun pat my fadir hap yvun me ? And here mai Cristene men knowe, fat Crist lovede not for to fijte, but jif he dide so bi his Godhede. He myjte wel, as Lord of alle, for he made bofe bodi and soule, and knyttyng of hem two togidere, and jit he ne myjte not fijte ne slee, but whanne he wiste fat it was just. And sif alle fes failen to men, how shulden fei fijte unbeden of God ? And jif Crist bi his manheed wolde fijte, fere was noon sich a conquerrour, ne fijter in so good a maner; for he myjte fanne sle alle bateilis, wifouten hurtin.^- or harmyng^ of him; and alle manere of assaihng wepene he myjte have turned in to men hemsilf. And so in spensis, and victorie, and sleyng of men fat weren worfi, Crist myjte have passid alle conquerours, jif he wolde have used fis crafte; but Crist wolde not ensaumple it, but movede ay to charite. And fes men fat fijten fus, and moven men for to fijte, fei doon as fei silf weren goddis, and speken as blasfemes, and so fei ben opene heretikes, and taken amys Goddis wordis, as bidding of Crist to bie swerdis, and blamyng of Petre for he faujt. And beter cause of mannis fijting can no man feyne to day ; for as Crist mote nedis bi skile be sleyn, so alle fingis muten nedis be, and turne to good of Cristis Chirche, bi ordenance of fe Trinite. And so fes blynde heretikes, fat seien fat Petir shulde not fijte here, but preestis shulden fijte where fei wolen juge, wanten witt in fis speche. For bi fis ^ resoun ech man fat turmentide Crist shulde do so for he moste nedis do fus, and Crist muste fus bie mankynde. But excusyng of fes heretykes savef not fes Jewis bifore God, sif nede of comyng of fing stondif bofe wif good and yvel. ' So E; A has of harm. ^ So E ; om, A. SERMONS. Ill and fus fes foohs moten loke ferf ere, to knowe a just dede, and so unjust ^. pe oost of Romaynes, andpe tribune, and mynystris of pe fewis, tooken fesus and bounden him ; and ledden him first to bishop Anna, for he was cosyn of Caiphas, pat was bishop of pat yer. pe bishopriches weren boujt and soold, for coveitise of preestis and Romaynes ; and fer termes weren shortere, to make fer wynnyng f ickere. And Caiphas was he pat yf a counseil to Jewis, pat it spedip pat oo man die for pe puple. And Symount Petre suede fesus, and anoper disciple, fat was Joon ; and pat disciple was knowun to pe bishop, and entride wip fesus in to pe out halle of pe bishop. And Petre stood wipouten at pe dore, and herfore Joon wente oute, and seide to pe womman pat kepte pe dore, and broujt in Petre. And pis hand-maide seide to Petre, Wher pou be of disciplis'^ of pis man? Petre seide, Y am noon. Men seien fat she axide not Joon fus, for Joon was knowun in fat hous. And howevere men speken here, God wolde fat it were fus; and God mai lijtli move a man, to take oon and leve anofer. And servanHs and mynistris stoden at pe coolls, and warmyden hem, for it was coold ; and Petre stood wip hem, and warmyde him. And panne pe bishop axide fesus of his disciplis, and of his lore, fesus answeride to him, Y have spoken opynli to pe world, and tatcy evere inpe synagoge and temple, whidir alle fewis camen togidir, and in hid Y spak nott^t. What axist pou me ? Axe hem pat herden, what Y have spoken to hem ; lo, pei witen what pingis Y seide. And here mai we lerne myche. First, how preestis shulden preche opynli, — for fus dide Crist our alfer maistir, and spak nof ing in hidlis^ bi shrift of rownyng to men. We mai lerne, over fis, to fede not uncovenable axingis, for it was not tyme now to axe fus Crist of his lore, for f e folk was unable to heere his wordis to fer profit, and fe bishop wolde not trowe Crist, as he wolde not* trowe ofer fat herden. And fus Crist taujte fis bishop, by sharpnesse of Cristis swerd, fat he shulde not axe uncovenably questiouns out of f e tyme. And whanne Crist hadde seid pes wordis, oon of pe ministris pat ' and an unjust, E. ^ a disciple, E. ' hiddlis, E. * So E ; om. A. Peter's first denial. Christ before the high priest. 122 WYCLIF'S Peter's second and third denials. was nyi, ytf a buffet to Jesus, and seide, Answerist pou pus to pe bishop? Aljif fis stroke moste nedis be, jit it was not fuP medeful, for he was in f e same synne wif f e bishop in fes wordis. For wherto shulde he axe Crist a fing fat men wisten wel aboute ? And so he synnede in veyn wordis, wif f e strook fat he jaf Jesus, fesus answeride to pis ministre, '^if Y have spoken yvel, bere yu witnesse of pe yvel, and yf Y have spoken wel, whi smytistpou me ? Sif fat Crist knewe bifore, fat he shulde be smyten for fes wordis, and jit he spak hem fus upon resoun, lerne we fis hardynesse of Crist. And Annas sente Crist bounden to pe bishop Caiphas. Bofe fes two weren bishopis in fis jeer fat Crist diede inne. But muse we not whef ir was first bishop, or hadde f e oflice for fis tyme ; but it semif fat Annas ; and Caiphas was f e elder man. And Symount Petir stood stille, and war mede him in al fis tyme. And pe servauntis seiden to Petir, Wher pou be of his disciplis ? Petir denyede, and seide, Y am not. Oon ofpe bishopis servauntis seide to Petre, his cosyn, whos eere Petre smoot of. Saw Y pee ml in pe yrd wip him? And Petre denyede ayn, and anoon pe cok crewe. Wite we wel fat Petre synnede ful gre- vouseh in fis tyme, sif he falseli denyede his maistir and cowardh to fes servauntis ; and jit he muste nedis do so, or ellis Crist hadde gabbid bifore. But God forbede fat we trowen fat Crist myjte gabbe, or fat Petre synnede^ not ; but formere synne fat Petre dide, as was his presumptuous pryde, nedide Petre synne ^ ; but Crist mekide him bi fis synne. But here it semef fat f e aposths varien in fes free denyyngis of Petre. For Mathew seif, fat bifore fe cok crowe, Petre shal denye him fries. Mark seif, bifore fe cok crowe twies, Petre is to denye Crist fries. Luk seif, fe cok shal not crowe to day, til Petre fries denye for to knowe Crist. Here men seien comunli fat cokkis crowyng is taken on two maneris ; first, for alle fe voices togidere fat fe cok makif first, and aftkward for ech vois bi him silf, fat fe cok sownef at oonys. And so fe cok syngif comunly first fyve songis or sixe togidere, and aUe fes maken oo cokkis crowyng, as alle fes ben o vois; and sum ' om. E, ' So E ; synne, A. to synnt pus, E. SERMONS. 123 gospel spekif o maner, and sum on anofer. And sum seien fat Petre denyede onys Crist, bifore ony vois of f e cok, and eft he denyede Crist twies, bifore fe cok hadde crowe twies. And so fes wordis of f e gospel answeren wel to fis witt. And panne pel ledden fesus to Caiphas » in tofe mut-halle ' / and it was eerli; and pei entriden not into pe mut-halle, for to,he not fuylld, but for to ete per Paske lombe, as f e custome of f e Jewis is. Here men seien comunh, fat Jewis hadden a maner, fat noon alien shulde come to hem, neifer Heroude ne Pilat, in to siche privy place, for fanne fei shulden be defoulid. And so fes men entriden not in to fis hous, to fle to comune wif hefen men, but to ete fer Pask lomb, as f e lawe lymytif ^ hem. And herfore Pilat wente oute to hem, and seide. What acusyng bryngen ye ayn pis man ? pel answeriden, and seiden to him, yf pis man were not an yvel doere, we hadde not take him to pee. perfore Pilat seide to hem. Take y him jou self, and aftir yur lawe juge y him. And panne pe fewis seiden to him. It is not leveful to us to sle ony man. It is seid comunli fat fe Em perour of Rome ordeynede fat Jewis shulden be no jugis, for to sle men bi fer lawe, for fei mysundirstonden ^ fer lawe, and slewen men ofte falsely. And to fis entent spaken f e Jewis, to shewe fat fei wolden obeishe here, pat pe word of fesus shulde be fillid, telling what dep he was to die. Crist tolde bifore how he shulde die, and how he shulde be bitrayed to hefene men. And herfore it was nedeful fat fe Jewis javen him to Pilat, for he was an hefene man, and alien fro fe Jewis. And herfore Pilat wente ayn in to pis hall, and clepide fesus, and seide to him. Art pou kyng of fewis ? fesus answeride, Seist pou pis of pi silf, or oper han seid to pee of me ? Pilat answeride, Wher Y am a fewe? pi folk and bishopis token pee to me ; what hast pou done, to be dampned ? as jif Pilat wolde seie to Crist, Sif Y am an alien, and fou art acusid of fi folk, Y take not but of hem whatever Y seie to fee ; and ferfore Y wolde wite of fee, what pou hast don, to be dampned. fesus mote halle, E, Q. ' lymytide, E. mys-undirstoden, E. » This mistranslation — ' to ' in stead of ' from ' Caiphas, — occurs also in the two Wycliffite versions ; yet the reading of the Vulgate — 'a Caipha,' — gives no countenance toil. Christ brought by the Jews to Pilate. Pilate ques tions Clirist 124 WYCLIF'S Christ deliver ed over to be crucified. answeride fan to Pilat, My rewme is not of pis world; yfmy rewme were of pis world, certis my mynistris wolden strive for me, pat Y shulde not be taken to fewis ; but now my rewme is not here. Bi fis word we shulden wite, fat Crist grauntide fat he was a king, for elhs he hadde spoken in veyn fes wordis to Pilat; but he mente fat he was king of aungels and alle good men ; and alle fes weren ful fer fro f e men fat weren here. And Crist bi chaumbring of fes wordis taujte men to flee boost. And so Crist denyede here fat he was seculer kyng of Jewis ; and so Cristis clerkes shulden shame to be sich lordis bi title of Crist ; and fis shulden f e pope knowe, and fle blasfemy of his maistir. And so Pilat seide to Crist, Herfore pou art a kyng? fesus answeride, pou seiest pat Y am a kyng ; as who seif, of my wordis it suef fat Y am a kyng, for Y am kyng of hevene and erfe, by many titlis of my rijt. And here Crist chaumbride his wordis and taujte men to flee boost; but fe hefene juge seide soif, and telde how hefene men ' shulden graunte fis aftir. And fus seif Crist, pryvyh, Y am born in pis entent, and Y cam for pis into pis world, for to bere witnesse to treupe. And so Crist grauntide in general wordis fat he was kyng over al fis world. Ech man pat is of treupe, heerip rny vols for sum tyme. And fis seide Crist to teche Pilat to knowe fe treufe in fis mater. Pilat seide to Crist, What is treupe? And aljif Pilat abood not answere, jit Crist, shewinge himsilf, tolde to Pilat what is treufe, sif Crist in his persone is treufe, as he witnessif bifore. And whan Pilat hadde seide pis ping, he wente out ayn tope fewis, and seide to hem, I fynde no cause In fesus, to dampne him to deef. But it is a custume to yu, pat Y leeve oon ^ In Pask ; wole y herfore pat Y leeve to yu pe kyng of Jewis, and dampne him not? pe Jewis calengiden a fredom to have a man jovun to hem, for solempnite of fe feeste, fat shulde elhs be doon to f e def. Efte pei crieden alle, and seiden, ^yve not him pis, but Barabas. Barabas was an hardi peef, pat for manslau^ter was put in prisoun. And panne toke Pilat Jesus and scourgide him, bifore fe Jewis, so fat fer yvel wiUe were filhd in 1 So E ; om, A. live 30U one, E. SERMONS. 125 fe betyng of Jesus. And kny^tis'^, foldinge a crowne of porn, puttiden upon Cristis heed, and clopiden him in a cloip ofpurpur, fat his blood shulde fe lesse be seen. And pei camen to him, and seiden, Heyl ^ pou Kyng of fewis ; and pei yvun him buff alls, after al, for to plese f e Jewis ; for fei weren wel hirid of hem, and fei wisten to plese hem fus. And fus fe Jewis weren more to blame fan was Pilat, or fes knyjtis. Pilat wente out ayn, and seip to hem, Lo, Y bringe him forp to ym, pat y wite pat Y fynde no cause in him. And so fesus wente out, and baar a crowne of pornes, and cloip of pur pur. And Pilat seip to hem, Lo pe man. But whanne bishopis and mynystris hadden seen Crist, pei crieden, and seiden, Picche'^ him on pe crosse, picche'^ him on pe crosses pis was f e mercy f e Jewis hadden on fis meke man for his treufe. Pilat seide to hem, Tak y him jou self, and do y him on pe cross ; for Y fynde no cause in him, to dampne him to sich def. pe fewis answeriden to Pilat, We han a lawe, and after pat lawe he is worpi to die, for he made him Goddis sone. And whanne Pilat hadde herd pis word, he dredde more, and wente ayn into pat halle, and seide to fesus, Ofwhenns art pou? But Jesus ytf him noon answere, perfore Pilat seide to him, Spekist pou not to me ? woost pou not pat Y have power to plcche^ onpe crosse, and to leeve pee ? fesus answeride, pou shuldist have noo power ayn me, but yf it were yvun pee from above. But neifer God ne emperour jaf him power to dampne fus Crist, and so he hadde not from above power to do fus Crist to def. And here men taken wiseh, jif fei han power of erf eh lordis; nefeles al fis power mut be reuhd bi Goddis lawe. perfore he pat trayede me topee hap more synne, fan fou hast. And here many men traveilen in veyn to excuse Pilat, algatis fat he synnede not in fis dede. But Crist witnessif fat he synnede, aljif f e Jewis synneden more, of more mahs, and lesse pite. Soif it is fat Pilat hadde many foujtis to save > Hea, E. » 'Knight' is a natural mis translation of 'miles' in this place, that being the familiar Latin term in the middle ages, not for a com- » Putte, E. mon soldier, but for a knight or man-at-arms, one holding a knight's fee. Pilate again questionsChrist, 126 WYCLIF'S and reluctantly delivers him to be crucified. Crist, but he lastide not in fes^ foujtis, and herfore he synnede myche. And he shulde teche fes worldly men to laste sadde in good purpos, and to drede to folde fro treufe, as Pilat dide, for an yvel cause. Whefer fat he assentide here to dampne Jesus, for drede of fe emperour, or to plese ^ fe Jewis, to make him dwehe longe in his office, to dampne a man ajens con science excusif him neifer to God ne man. And of fe wordis of Pilat may men gedere fat he was gilty, for he seif he fyndif no cause in Crist to do him fus to def : sif fis is soif, and jit Pilat dampnede Crist wifouten cause, it semef he dide an opyn wrong bi Goddis lawe and mannis lawe. And so, aljif Crist was dampned bi colour of lawe cyvyle, jit Pilat faihde in fis lawe, for he abood not proof ferof. Crist was many weies accusid, but fe moste was heresie; and Pilat cowde not juge fis, sif f e contrarie was soif, and it was nedeful in sich cause to knowe f e sof e and wite his proof. For many putten heresye on ofer bi mails and fals maner. Sofh ech heresie smatchif blasfemye, and ajen ^. And blasfemye mai be done upon fre maners. First, whanne a man jyvef to God fing fat mai not acorde to him, as jif men seiden of God fat he were not mer ciful, but mercy of men passif mercy of God. Anofer, whanne a man takif fro God fing fat mut nede be aproprid to him, as jif men seien fat God is not mercyful upon synful men. pe fridde maner, in jyving to man fing fat oonly longif to God, as jif men forjyve synne fat is doon ajens Goddis rijt. And al manere of heresie smatchif summe of fes free. And so, jif men maken lawis not groundid on Goddis lawe, and dampne men as heretikes, for fei done ajens fes lawes, fes dampneris ben heretikes, for fei wolen be anofer God. And fus fe pope and his cardinahs smatchen ofte heresie, for fei brennen men as heretikes, for fei maynteynen Goddis lawe. Joon seif fat. Fro pennes forp soujte Pilat to delyvere Jesus, but pe Jewis crieden, and seiden, '^if pou leevest him pis, pou art not pe emperours frend, for ech man pat makip him kyng, ayn- selppe emperour. And Pilat, whanne he hadde herd pes wordis, ' So E ; A has pis, ^ So E ; A has or plese to, " ' and ajen ' seems to mean ' and vice versi.' SERMONS. 127 ledde Jesus forp, and sat for domesman in place pat is seid Lico- slratos''-, and in Ebrew Golgatha. And it was pe Friday of Pask, as it were pe sixte hour. And Pilat seip to pe fewis, Lo,your kyng. And pei crieden. Take awey, take awey, picche him on pe crosse. Pilat seide to hem, Shal Ypitche yur kyng on pe crosse ? pe bishopis answeriden. We han no kyng hut pe emperour, Herfore Pilat toke panne Crist to hem, to putte him on pe cros. And so fis juge, for mannis lordship, dampnede treufe upon fe tree. And fus bishopis crien to day, leevyng mandementis of God, and jyvyng hem to mannis lawe. We han no kyng but fe emperour. For bishopis weren fei fat seiden fes wordis, and so fei seien to day in dede, and seculer jugis assenten wif hem, and jugen ofte for fer part. pe Jewis tooken Jesus and ledden him out. And Crist, heerynge to him a cros, went In to pat place pat is clepid Calvarie, and in Ebrew Golgatha ; wher pei putten him on pe crosse, and wip him two oper, peves, on eiper side, but in pe myddis Jesus, And Pilat wroot a title, and put it on pe cros ; and it was writun on pis maner, Jesus of Nazareth, kyng of fewis. And pis title redden many of pe fewis, for pe place where fesus was don onpe crosse was ny^ pe citee ; and it was writun in Ebrew, Greek, and Latyn ; for fes free men, fat camen to fe feste, myjten alle rede it and understonde it. Butpe bishopis of fewis seiden to Pilat, Nyle pou wryte, king of fewis, but pat he seide, Y am king of fewis, Pilat answeride, pat Y have writun, I have writun ; as who seif, fis writing shal stonde, and it is not ajen fe emperour. Andpe knyyis, whanne pei hadden pitchid him on pe crosse, token his clopis, and maden foure partis, to ech kny^t a part. And fei token Cristis cote, and pis cote was unsewid, woven above altogidere. And fes knyjtis seiden togidere, Kerve we it not, but make we lottis perof , to whom it shal falle ; pat pe scripture shulde be fulfillid pat seip, pel partiden to hem my clopis, and on my cloip pei castiden loll. And certis pe knyttis'^ diden pes pingis. And herbi it semef fat freris gabben falsely upon Crist, fat his clofis weren so pore, and so cloutid on ech side ; for ' E and the Wycliffite versions agree with A; Q has Lilostrolos; the Vulgate, at least in the modern editions, has Lilhostrolos ; Gr. Kt$6o. * diden, E. K 2 The descent from the cross. The entomb ment. Thevisitof the women to the sepulchre. 132 WYCLIF'S The angel an nounces to them tlie Resurrection. Apphcation to the present time. evensong tyme, whanne it was leeve ' to worche on Sabot, ordeyneden f eh oynementis to anoynte Cristis bodi. And ful eerli on f e Sunday, fat was f e first day of f e weke, pei camen to pe sepulcre, aboute risyng offe sunne. pei weren comynge on fe even, and ordeyneden hem oynementis and token fer inne^ nyje fe sepulcre, to be eerly fere at morewen. And we supposen fei rysen ful eerly, aboute mydnyjt, whanne day bigynnef. And lo, per was maad a greet erpe dene, for pe angel of pe Lord cam doun from hevene and neiyde ' f e sepulcre of Crist, and turnede awey pe stoon, and sat peron. And his loking was as lei-yt, and his cloip was white as snowe. And f e angehs face like to Crist, tellif how f e Lord is dredeful to shrewes, and fe whitenesse of his clofis telhf how Crist comfortif goode men. And so, for drede of pis aungel, weren pes kepers afird, and pel weren maad as dede. But pe angel answeride, and seide to pes wymmen, Nyle y drede, for Y woot pat y seken fesus, pat was plcched up on pe crosse. He is not here, for he is risen, as he seide. Come y, and se pe place where pe Lord was putlid. And go y soone, and seie to his disciplis and Petre pat he Is risun, and lo, he shal go bifore •^ou in to Galile ; pere shal y se him ; lo, Y have seid bifore to yu. Muse we not whanne Crist roos, but holde we stable fat he roos upon fe fridde day, fat was Sunday, to bigynne fe dai at mydnyjt. And so men seien, fat Crist roos a* Sunday in f e morewenynge, and feeride f e knyjtis fat kepten his grave, fat his aposths shulde not stele him. But fes knyjtis tolden to f e citee, how Crist roos out of f e grave, and how fei weren aferd for f e rysyng of Crist, fus quyk, and fe Jewis bihijten hem greet money, to feyne fis leesyng of Cristis disciplis, fat fei camen upon f e nyjt, and stolen his bodi f e while fei slepten. And fes weren princes of preestis, fat feyneden fis leesyng fus on Crist ; and fes knyjtis weren coveitous, and token a greet noumbre of money. But fis rysyng of Crist was knowun in fe citee, and al fe loond. And, if God wole, fes hye preestis shulen not stoppe ofer trewe men, by jyvyng of fer money. leveful, E. ber yn, E, tteyjhed, E. SERMONS. 13.1 and of greet benefices, for to telle not Cristis lyf ne his lawe, fat ben ajens hem. For treufe mut algatis be known, however false men hiden it. pE Gospel on Eestir Monedai. [SERMON CLXXXII.] Ex discipulis^ fesu, — Luc. xxiv. [13.] pis gospel telhf how Crist apperide on Paske dai to two disciplis. For he apperide ten tymes bifore he styede into hevene, and fis, wif ^ witnesse of knyjtis, suificide to prove fat he was risun. Crist apperide fyve tymes upon fat Sunday fat he roos, and oones to fes two disciplis, in the form fat Luk tellif. Two of Cristis disciplis wenten on pis Sunday to a castll pat was clepid Emaus, ahoute six myle fro ferusalem. And pes two spaken togidere of alle pes pingis pat weren fallen. And It was don, while pei fabliden, and soie^ten bitwixe hem two,pe same Jesus cam ny^, and wente^ wip hem. And here foohs arguen comunly, fat it is leveful to tehe fablis, for fus diden fes two disciplis, after fat Crist was risun to liif *. But graunte we first to fes foohs, fat whanne men speken fabhs fei fablen in fer speche, and whanne fei fablen fei speken fablis ; and fus fes two disciphs of Crist fabhden as fei shulden not, as aposths synneden ofte, after fat Crist was risun to hif; but God forbede fat herfore Cristene men have leve to synne. But sum men seien fat fablyng is taken on two maneris ; first, for speche of mannis dede fat is unknowun to ofer men, fat sum men graunten and sum men denyen, for uncerteynte of f e dede ; or fable is to speke fabhs ydely, as many doon, and fis is algatis yvel ; sif Crist seif in f e gospel, fat of ech ydil word fat men ' So E i A has disciplis. ' om. E. and wente, a From misunderstanding the ' fabularentur ' of the Vulgate, (Gr. iv Ttii oixiKiiv), Wyclif has raised a So in E ; A om. difficulty which has no real existence. The Wycl. Versions, instead of ' fabliden,' rightly render, ' talkiden.' Christ's ap pearing to the two disciples that went to Eminaus. 134 WYC LIE'S The sin and foU^ of the two disciples. speken, shulen fei rekene at fe day of dome, pes disciphs spaken of bileve, but God woot wher fei synneden. But per iyn weren holden, pat pei knewen not fesus. And Crist seide to hem. Which hen pes wordis pat y speken togidere wandring, and hen sorewful? And oon answeride, pat hiy C kaphas, and seide to him. Art pou aloon a pllgrym In ferusalem, and hast pou not knowun what pingis han ben done in pat citee pes daies ? As who seif, no pilgrym in Jerusalem shulde unknowe ' fis ; jhe, jif a pilgrym were him aloone, for comune speche fat was of Crist. And Crist seide to pes disciplis. What pingis ? And pei seiden, Offesus of Nay,areth, pat was a man prophete, my-ifi in werk and word bifore God and al pe puple ; and howpe hierste ^ preestis and oure princis hitraieden him, and dampneden him to pe dep, and picchiden him onpe cros. But we hopidenpat he was for to bie Israel ; and now, upon alle pes pingis, to day is pe pridde day pat pes pingis weren done. But and summe wym men of ouris maden us aferd, pe which hif ore pe liy weren alpe sepulcre ; and pei founden not his bodi, and camen, and seiden us pat pei seen a si'^t of aungels, pat seyn pat Crist llvep. And summe of ouris wenten to pe sepulcre, and founden so as pe wymmen seiden, but pei founden not him. And Crist seide to hem, 0 foolis, and slow of herte to bileve in alle pingis pat pe prophetis han spoken, Wher it bihovede not Crist suffre pus, and so entren into his glorie ? ^And bi fis gospel taken many, fat fes disciphs faihden in bileve, not al oonh for fei fabhden of fingis fat fei shulden wel bileve, but for fei hopiden sich fing f e which fei shulde bileve ; and speciah for Crist clepide hem foohs and slowe for to trowe, and Crist mai not reprove men, but whanne fei don amys. And fus, as Petir synnede aftur sendyng of fe Hooh Goost, so fes disciplis synneden in rijt trowyng of bileve. And fus shulden fes foohs shame to jyve hem to siche fablis, for fes disciplis fabhden' in fing fat fei shulden' bileve. > And fesus bigan at Moises, and alle prophetis fat toolden of him, and expownede unto hem in alle scripturis pat weren of Mm. And pei camen nyi, to pe castil whidir pei wenten, fat was a wallid toun, and Crist feynede him to go ferpere, and fis was soif fat Crist wente ferf ere. And pei constreyneden him, and seiden. Sire, ' So E; A has unknowun. ^ lyg^t^ e, = So E; A hisfebliden. SERMONS. 135 dwelle wip us, for It is even, and now pe dai is turned to ny^t. And fesus entride in wip hem, and it was doon, pe while he eet wip hem, he tok breed, and blesside it, and brae ^ it, and dresside it to hem. It semef fat Austyn seif fat fis breed was Cristis bodi, as he sacride bifore''. And arwon weren per yyn opened, and pel knewen him, and he vanishide fro per yyn. And pei seiden fanne togidere. Was not oure herte brennynge in us pe while Crist spak to us in pe wey, and openede to us hooli wrytingis ? And pel rysyng in pe same oure wenten ayn into ferusalem, and pei founden enlevene apostlis gederid togidere, and hem pat weren wip hem. And pei seiden, pe Lord is risen verely, and he apperide to Symount Petre, And pes two disciplis telden of po pingis pat felden inpe wey, and how pei knewen him in brekyng of breed. Men seien how f e gospel tellif, how Crist apperide speciali to Petre ; not oonli for Petre was capteyn, and was beden to con ferme his breferen, but algatis for fis cause, for Petre synnede many weies in denyynge of Crist, and fus he was nyj dispeir, and ferfore Petre hadde moost nede to be confortid bi talis of Crist. And so men seien, bi greet evydence, fat Petre among alle ofer apostlis was moost meke and moost servisable, and moost pore in wille and hif And herfore Petre was ordeyned of God to be capteyn of hem alle, but not for to be heed of hem evene wif Crist fat was his maistir, for certis fei weren alle felowis, and hely Petre mekerst '^ of aUe. ' brake, E. » The reference may perhaps be to the foUo^wing passage from the treatise of St. Augustine, De Con sensu Evangelistarum ; where he says, commenting on the story of ^ mekest, E. Emmaus : ' A Christo est facta per- missio usque ad sacramentum panis, ut, unitate corporis ejus participata, removeri intelligatur impediraentum inimici, ut Christus possit agnosci.' Testimonies to the resur rection. 136 Christ appears to the apostles after his re surrection. Sensible proof. WYCLIF'S pE Tewisdai Gospel in ))E Eestir weke. [SERMON CLXXXIII.] Stetit fesus In medio, — Luc. xxiv. [36.] Luk teUif how Jesus apperide to his disciplis, to conferme fer bileve fat he was risen to hif. pis gospel seif, and Joon bofe, how fesus stood inpe myddil of his disciplis, and seide to hem. Pees he to yu. And fis maner he hadde ofte; for myddil persone in Godhede, and fis pesible king, heeld ofte fis myddil place, and seide ofte fis word of confort. For pees is eende of alle mannis werkes, fat ech man mut nedis desire ; and jif man have f e laste pees, he is fulh blessid of God. Y am, seip Crist; nyle y drede. And fes two ben wordis of confort, for f e firste telhf his Godhede, and f e tofer how fis ' manheed is quykened. But what man shulde drede oujt, fe while he haf sich a maistir? But apostlis, disturblid axxA aiexA, gessiden pat pei seen^ a spirit. And Crist seide to hem. What hen y truhlid, atidpotqlis comen up in yure hertis ? See y myn hondis and my feet, for Y am pe same man; grope y and see ; for a spirit hap nou-^t fleish and booms, as y seen me have. And whanne he hadde seide pis ping, he shewide hem his hoondis and his side. And yt while pei trowiden notjulli, and woundriden for joie, Crist seide, Han y here ou^t pat shulde be etun? And pei offriden to him apart of roostld fishe, and an hony comb. And whanne he hadde eten bifore hem, he toke pe remenaunt and •^af to hem. And he seide to hem, pes benpe wordis pat Y spak to yu, yt whanne Y was wip yu. For he toke his twelve apostiis, and wente up to Jerusalem, and tolde hem how he shulde die fere, and rise upon f e fridde day. And for it is nedeful alle pingis be fulfillid, pat hen writun in Moises lawe, and in prophetis, and psalmys, of me, — myche more it is nedeful be fulfillid fat Y have seide. panne he openede hem will, pat pei shulden undirstonde hooli writt. And he seide to hem. For it is writun pus, and pus muste Crist nedis suffre, and rise fro deep on ' Vis, E, 2 sy^en, E. SERMONS. 137 pe pridde dai, and be prechid in his name penaunce and^ for^yvyng of synnes among alle maner of folk. And here mai we pleynly see, how Crist seif fat alle fingis fat ben writun of him moten nedis be. And so, sif al fing fat shal be is -writun in f e book of liif, it mut nedehngis be for f e tyme fat God haf ordeyned it. And here men douten comunli, what fel of f e meet fat Crist eet, and how a bodi fat is blessid myjte ete on fe manere fat we doon. Here men trowen as bileve, fat Crist eet verrily, for no jogelyng ne falseheed was ony tyme in Crist. And so we supposen fis mete wente fro his mouf to his stomak ; and how fis mete was avoidid, we bisien us not to wite ; but we trowen fat it was not turned into Cristis bodi, but avoidid on honest maner, as it is lykyng to God fat it passe. And jif fis was ofer maner of etyng fan men eten here comunly, nefeles it shewide fat Crist was f e same man fat he was bifore. pE Wednesdai Gospel in Eestir weke. [SERMON CLXXXIV.J Manifestavit'^ se fesus. — John xxi. [i.] Joon telhf in fis gospel how Jesus shewide him to his dis ciphs, after f e tyme fat he was risen, fesus shewide him pus at pe watir of Tiber iadis. And per weren togidere at pis shewing seven disciplis of Crist ; — Symount Petre, and Thomas, pat is clepid Didimus, and Nathanael, pat was of a toun of Gallic, and James and Joon, Zebedees sones, and two opir of Cristis disciplis. Symount Petre seip to hem, Y go for to fishe, pel seyn to him. And we comen wip pee. And pei wenten out, and stieden into a ship, and pat ny^t pei token nou^t. And whanne pe morewenyng was maad, fesus stood In pe brynke ; nepeles pe disciplis knewen not panne pat it was fesus, perfore fesus seip to hem. Children, han y ony sowveP ? fat is, mete to make potage, and to medle among potage. pei answeriden to Crist, Nay, Crist seide to ' So E ; om. A. ^ So E ; A has Manistavit. ' sowel, E. Doubts as to the reality of Christ's eating after his re surrection. Christ appear ing to Ins dis ciples at the lake of Ti berias. 138 Some fish break through the net and some are brought to land. WYCLIF'S hem, Sende y pe net onpe ri-^t side of yur rowyttg, and y shulen fynde. And panne pei castiden per nett, and pei myjten not drawe it for multitude of fishis. And panne seid pat disciple pat fesus lovede unto Petre, It is pe Lord; as jif Joon wolde seie to Petre, pis man is Jesus fat stondif jendre '- on f e banke. Symount Petre, whanne he hadde herd pat pis man was pe Lord fesus, he girde him in a cote,— for he was bifore nakid, — and puttide him into pe water for to come pus to Crist. But oper disciplis comen bl pe hoot, for pei weren not fer fro pe lond, but as it were two hundrid cubitis, drawyng pe nett of fishe. And as pei camen doun to pe lond, pei sawen hoot coolls put, and fishe put on hem, and eke pei sawen a loof. And fesus seide to hem, Bryng of pe fishes pat y han take now. Symount Petre wente up to pe lond, and drow^pe nett in to pe lond, ful of grete fishes, an hundrid and fifty and pree ; and yt, while pei weren so many,pe nett wets not broken wif hem. fesus seip to hem. Come y and ete. And noon of the men pat eeten dursten axe him. What art pou, for pei wisten pat he was pe Lord. And fesus cam, and ytf hem breed, and fishe also. And pis pridde tyme was fesus shewid to his disciplis, fro pat he was risen fro deed. Here men noten many wordis ; for fis gospel is ful of witt. First, how Petre wente ajen to fishing, but Mathew not to his tolrie^; for fe firste craft is leveful, and fe tofer nedif to synne. And men supposen fat Petre hadde of borowyng bofe boot and nett, and fes disciplis camen togidere, and hadde werk and fish in commune. But fes two fishingis of Petre figuren two manere of men fat ben convertid unto Crist. Summe breken f e nett, and turnen to f e water, and aftirward ben dampned in hehe ; and fes ben figurid bi Petris fishing, fat was bifore fat Crist suffride. And fus teUif f e gospel, fat Petre fishide til fe nett brak, bifore fat Crist was deed ; but fis fishing figurif men fat shulen laste to bhs, and fes men mai not breke f e nett, aljif fei ben many and grete. For fei comen to f e lond of hif, and breken not fus Goddis heestis. And fus, for Crist was in blis, and was passid his weye in erfe, ferfore he stood on fe lond, and neifer rowide, ne wente on f e water. And jit he myjte, jif he had wold, gon ^ on fe water, as he dide before; but he '¦ }ende, E. " tollerie, E, = have gone, E, SERMONS. 139 figuride fat he was comen to stablenesse of f e lond of liif. pis noumbre of fishis fat here weren taken, bitokenef fe noumbre of seintis fat ben blessid in f e Trinite, for free partis of fer werkes. And so fes fre fifti fishis ben alle fes seintis in hevene, resting in fer jubile for f e werkis fat fei hadden doon ; and fes free odde fishis bitokenen f e Trinite, fat is oon in 00 * kynde, and stabhf alle seintis in hevene. pes hoote coohs wif fis fishe, is fe noumbre of hooly aungels, fat brennen in love of God, and feden ofer, and ben fed. And herfore axide Crist bifore, wher fei hadden ony fing to ete, to figure fis feste in hevene, where seintis feden and ben fed. On pURSDAi IN Eestir weke. [SERMON CLXXXV.] Maria stabat ad sepulcrum. — John xx. [ii.J pis gospel tellif how Crist apperide to Marie Mawdeleyn. For Crist wolde fat womman kynde hadde fis privylegie to fore man, fat he she-wide him aftir his def raf er to womman fan to man. For wymmen ben freel as water, and taken souner printe of bileve. Joon tellif how fis Marie alpe sepulcre stood wipouten, wepyng. And hely she wente bifore wifinne, and wantide Cristis bodi ; but her brennyng in love nedide hir to abide more. And while pis Marie wepte fus, she bowide and lokide into pe tomhe ; for hoot love makif many lokingis to fat fing fat it lovef . And she saw two aungels sittinge in white, one alpe heed, anoper at pe feet, wher pe bodi offesus was put. pe aungels seyn to her, Womman, what wepist pou ? She seif to hem, Y ox pei han taken awey my Lord, and Y not where pei han doon him. Whanne she hadde seid pes wordis, she turnede abac fro pe sepulcre, and she saw fesus stondinge, and she wiste not pat it was Jesus. Jesus seide to Magdaleyn, Womman, what wepist pou? whom sekist pou ? She, gessinge pat he was a gardyner, seide to him. Sire, yf pou hast taken him awey, telle me where pou hast put ' om, E. Christ risen appears to Mary Mag dalene, 140 WYCLIF'S the reason why he will not let himself be touched by her. Christ gives mission to his aposdes to teach and bap tize all nations, after assuring them of his power. him, and Y shal take him pennes, and fus he shal not be chargious to fis gardyn. fesus seip to hir, Maria. And so she knewe bi vois and name fat fis persone was Jesus, and she was turned, and seide to him, Rabony, pat is to seie, Maistir. And it semef fat she wolde have kist Cristis feet as bifore. fesus seip to hir, Nyle pou touche me, for yt Y have not steied to my fadir. 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 fis ascencioun shal he not be fleishly tretid, for bi his ascensioun his body shal be goostly knowun, and not bi sich fleishly kissyng as Marie wolde have kissid Crist, perfore go pou to my hreperen, and seie to hem, Y stele to my fadir and to yur fadir, to my God and to yur God. Here Crist spak homely bi his manheed as he shulde, for f e Trinite is fus his fadir, and he haf a God as we han. And fus he shewide his brof erheed, and tellif fat fei shulen aftir be blessid. And herfore cam Marie Mawdeleyn, and tolde to disciplis pat she sawe pe Lord, and pes pingis seide he to hir. Pe Fryday Gospel in J)E Eestir weke. [SERMON CLXXXVI.] Undecim discipuli abierunt. — Matt, xxviu. [16.] Mathew tellif how Crist apperide in Gahle to his disciphs. Enleven disciplis wenten into Galile, into an Ml where fesus or deynede hem. And pei seynge him loutiden him, but summe doutiden. And bisie we us not here, wher fes enlevene disciphs weren apostiis, or what fing fei doutiden here, sif Thomas, ferrest fro bileeve, trowide bifore fat Crist was risun. Wel we witen fat men mai doute where fis be Crist, and jit bileve fat Crist is risun fro dede, aljif we witen not which is he. And fesus cam ny^, and spake to hem, and seide, Al power is yvun to me In hevene and in erpe '. It semef to sum men fat fes wordis weren seid of f e manheed of Crist, and fat he haf, after ' So righdy E ; A excludes the whole sentence from the quotation. SERMONS. 141 his up-risyng,'a maner of power, bofe hevenli and erfeli, bofe in doweris of bis bodi, and in worching of his Chirche. For Crist mut nede abide his tyme to worche, bofe in hevene and in erfe. And strive we not aboute fis word, fat f e same power of his manheed myjte now have worchid fus and now fus, aftir fat his tyme axif . Wel we witen as oure bileve, fat Crist haf al sich power ; and fes wordis weren wel seide here, to fat witt fat God menef. Whanne Chist haf confortid his disciphs of his power fat he haf, he enjoynef hem an oflSce to alarge his Chirche here. perfore go y, seip Crist, and teche y alle hepene men, and cristene y hem in pe name of pe Fadir, of pe Sone, and of pe Holi Goost. And teche y hem to kepe alle pingis, whatever Y have beden •^ou ; and lo, Y am wip yu in alle daies, to pe end of pe world. Here mai we see how Crist worchif dyversely, for dyverse tymes ; for sum tyme he biddif his apostlis go not out into f e hefen mennis weye, and here he biddif fat fei shulen go and teche aUe manere of hefene men. But wel we witen fat fes wordis reversen no fing hemsilf; for, as clerkis seyn, contradiccioun is of fe same fing in f e same tyme ; as, now spekif a man to me, and now he is stille and fer fro me. Sum men seien, fat Crist bad men go not out into fis weye, for he wolde fat fei pas- siden not resoun, ne token f e wey of hefene men. And fus Crist wolde fat his Chirche growede fro a htil flok to many flok ' ; and first he wolde fat it were htil, and sif more, as skil was. Men musen aftir, how apostlis cristeden* men in fe name of Crist, sif Crist teUif here fe fourme to cristen, in fe name of f e Trinite. But here seien wise men, fat neifer Crist, ne his apostiis, chargiden not siche wordis so myche as fei diden vertues and dedes. And so, to maken Crist more knowun, f e apostiis baptisiden wel in fis word ; and fei hadden lore of God to do as fei shulden, for dyverse tymes. But men douten ferfere-more, how Cristis manheed mai be til domesday bi al fis world, sif he is oonly now in heven. But here men seyn comunli, fat Crist is everywhere bi his Godhede, and bi man- heed'wif his apostlis and her suters, til domesday. And fis is gret ' folc, E ; and this seems rather the best reading. ^ cristenyden, E. The form of words in baptism. 143 Mary Magda lene, Peter, and John, con vinced of the resurrection. Peter repre sents the belief of the Gentiles, John that of the Jews. WYCLIF'S confort to hem, to be stable in fer dedis ; for fis oflice fat Crist haf jovun hem myjte not eUis be performyd. Lord ! sif an erf eh kyng is bofe bi vertue and pdwer bi alle places of his revraie, more shulde fis acorde to Crist. Crist haf many maners of being in his rewme, as clerkis knowen. And so algatis fis is sof, fat unto f e daie of dome he is wif ech part of his Chirche, on oo maner or on ofer. pE Saturdai Gospel in p Eestir weke. [SERMON CLXXXVII.] Una Sabati. — Jo. xx\ [i.J pis gospel of Joon tellif how Marie Mawdeleyn was afrayed in sekinge of Jesus bodi, and how Petre and Joon diden. pe firste day after pe Sabot, fat was on fe Sunday, cam Marie Mawdeleyn to pe sepulcre eerly, pe while ii was derk. And she saw pe stoon taken awey fro pe sepulcre. Herfore she ran, and cam to Symount Petre, and to pat disciple pat fesus lovede, and seip to hem, pel han taken my Lord fro pe sepulcre, and Y not wher pei han don him. And herfore Petre and foon wenten out, and camen to pe sepulcre. And pes two runnen togidere, and Joon ran bifore Petre, and cam bifore to pe sepulcre. And whanne he hadde howid him, he saw lynnen clopis of Crist leide aside, hut he entride not. But Symount Petir cam after him, and entride in to pe sepulcre, and sawe pes lynnen clopis leld biside, andpe sudarie pat was on Cristis heed, not put wip pe lynnen clopis, but hi itsilf wlappid in o place, panne entride foon in to pe sepulcre, and saw, and hileevede. For yt pei knewen not hooli writt, pat Crist muste rise fro deed. Here men seien comunli fat Joon figuride f e synagoge, and Petre fe hefene men fat camen after to bileve. But Joon wolde not entre in f e tumbe for Jewes, for a litil part camen in to bileve of Crist, and f e more stood wifouten. Petre entride ' So rightly E and Q ; A has 'Luk, xxiv., apparently confounding this gospel with that for the second Wednesday after Easter, infra, p. 145. SERMONS. 143 wif hefene folk, and saw how f e lynnen cloif was departid fro sudarie of Crist ; and ech of fes was in his place, pis bi tokenef fat dignite and ^ prelacie is severid now fro traveile in Chirche, and fewe ben fat taken f e traveile, but worship of fis lynnen cloif many taken wif greet wille. And so Joon stondif wifouten, and fleef to take fis sudarie. pE FIRSTE Wednesdai Gospel after Eestir weke. [SERMON CLXXXVIII.] Surgens fesus mane, prima [sabbati], — Mark. xvi. [9.J pis gospel of Mark tellif how fat Crist roos to hif. Mark seif pat, fesus, risynge eerly pe firste Sunday after pe Sabot, pat is, pe firste day ofpe weke, fat comef after Pask day, apperide first to Marie Mawdeleyn, of whom he caste oute seven fendis ; and in her weren sevene synnes, and answeringe sevene fendis. pis Marie, goinge, tolde to hem pat weren wip fesus, morenynge ^ and wepyng ; for she tolde to aposths, and ofer wymmen fat weren wif her. And pei, heerynge pat Crist lyvede, and was seyn of hir, trowiden not. And after pes^ was Crist shewid to two of pes disciplis walking to a toun a Util fro ferusalem, hut in anoper liknesse ; and pei wenten forp, and tolden to oper. Here men tellen and corden* fes gospelis; fat Marie Mawdeleyn cam ful eerh to f e sepulcre, and wente ajen, and cam ajen wif ofer wymmen. For love fat languishif traveilif faste aboute f e fing fat is loved. The unbelief of many in the resurrection. of, E. moornynge, E. pis, E. * So E ; A has recorden. — '•:<;^-«:<>>>>-=>;»— 144 WYCLIF'S Christ meets the women after his resurrection. The hijjh priests give money to the gUcirds. Application to modern times. pE FIRSTE Fridai aftir Eestir weke. [SERMON CLXXXIX. J Exierunt mulieres. — Matt, xxviu. [8.] pis gospel telhf how fat Crist apperide eft to fes wymmen. Maf ew seif fat, pes wymmen wenten out ofpe sepulcre, wip drede and myche joie. But fis was alone drede, for fei bileveden fat Crist was risun, and fat he was bofe God and man, but fei dredden what veniaunce God wolde take for fis synne. But pel runnen to telle his disciplis ; and lo, fesus cam ayns hem, and seide. Hell be y. And pei camen ny^, and helden his feet, and lowtiden him. panne seide fesus to hem, Nyle y drede ; go y, and telle y my hreperen pat pei gon in to Galile, for per shulen pei see me. And whanne pes wymmen wenten forp, lo, summe of pe kny^Uis pat kepten pe sepulcre camen in to pe citee, and telden pe princis of preestis alle pingis pat weren (/(70« 3/'" Cristis resurreccioun. And pes princis, gederid wip eldere men of fewis, token a counceil, and "^avun pe knyjtis myche moneye : and seiden to pes knyjtis, Seie y, his disciplis camen onpe nyy, and stolen his bodi, while y sleepten^. Andyf pis be herd of Pilat, we shulen gree wip''' him, andmakeym sikir. And pes kny^ttis token pis money, and diden as pei weren taw^t ; and pis word is publishid among pe fewes til pis dai, ^As fis lesyng sprong of preestis, so lesyngis spryngen to day ; to bigynne at fe hye preest, and go bi preestis of his sort. And as it semef to many men fis gabbing smatchif blasfemye, and so it semef grevouser fan was fis gabbing of princis of Jewes. For fei gabbiden on Cristis bodi, but fes gabben ajens his Godhede. pei seien fat fei soilen ' men bofe of peyne and of synne ; and jit summe sich ben Goddis traitours, fat God jugif to be dampned. For fes fat fus disseyven fe puple blasfemen ajens God. And fus in lawis and in bullis ben gabbingis f icke sowen ; and freris, clerkis of fis prince, han sum part in fis crafte. ' slepten, E. ^ So E ; om. A. ' assoylen, E. WYCLIF, SERMONS. 145 On secunde Wednesdai aftir Eestir weke. [SERMON CXC] Una Sabati, — Luc. xxiv. [i.] pis gospel tellif how Crist apperide, after tyme fat he was deed. Luk tellif, On pe Sunday next, after f e sabot of Jewis, eerli and in pe grey day, camen wymmen to se pe sepulcre, bringinge pe oynementis pat pei hadden maad redi. And so fes wordis of Mark, fat fes wymmen camen to f e sepulcre whanne fe sunne was risun, moten be wel undirstonden. Sum men seien fat fei camen ofte, and ofte wenten ajen. Mark tellif of fis comyng, fat fei camen at f e sunne risynge ; but Luk tellif of f e first comyng, fat fei camen on fis Sunday ; and fis semef more lik to soif, fan fat fei tarieden bi f e wey, til fat f e sunne was risun ; for love was spore to fes ^ wymmen, to make hem to haste faste. And pei foundun pis grete stoon turned fro pe dore oi pe grave. And pei, comynge in, founden not pe bodi ofpe Lord fesus. And it fille, while pei weren astonyed in peir mynde of pis, lo, two men stonden biside hem, in shynyng cloip, and fes two men weren two angels. And while pei dredden, and castiden doun per face to pe erpe, pe angehs seiden to hem. What seken y pe lyvyng among deed men ? He is not here, now in bodi, but he is risun ; penke y how he spak wip yu, yt whanne he was in Galile, and seide, pat mannis sone mut he bitrayed in to synful mennis hondis, and be pitchid upon pe cros, and rise on pe pridde day. And pei hadden mynde of Cristis wordis, and pei turneden ayn fro pe sepulcre, and tolden alle pes to pe enlevene, fat weren aposths, and to alle oper. And pes wymmen weren Marie Mawdeleyn, and axMOpex womman was foone, and Marie James modir, and opir wymmen pat weren wip hem, pat seiden pes pingis to apostlis. And so it semef bi fes wordis fat here weren fyve wymmen at f e leste. And pes wordis weren semyng Christ's resur rection de clared to the women by angels, SERMONS. VOL. II. 1 So E ; A has fis. L 146 WYCLIF'S and believed in by them before it was believed by the apostles. Christ defends his disciples for not fastmg. topes men, as pei weren founed wordis, for wymmen, whanne fei ben affrayed, speken ofte wordis out of witt, and pes disciphs trowiden not hem. And Petre roos, and ran to pe grave, and knelynge doun, sawe pe lynnen clopis put bi hem silf ; and he wente awey, wundringe bi him silf pat ping was doon * And here men seien comunly, fat Crist apperide here to Petre, whanne he wente bi him silf; but, for he wantif ofir vsdtnesse, ferfore fis gospel teUif it not. But fe gospel tellif fat Crist apperide to Petre ; and it is licly fat in fis tyme. And of fis gospel it semef opyn, fat fes wymmen trowiden wel fat Crist was risen fro deef bifore f e aposths, as Petre, or Joon, or ony ofer. Crist shewide him goosth to his modir, and telde hir how he was risun. Marie Mawdeleyn wiste not jit alle fe treufis of fis uprisyng, but hadde doute of many ofer, as it semef of Joones gospel. And so Petre and Joon passiden fes wymmen soone aftir in many pointis ; but fes 'wymmen trowiden to fe aungels, fat Crist was risen and was alyve. pE Secunde Fridai Gospel aftir Eestir weke. [SERMON CXCI.] Accesserunt ad fesum. — Matt. ix. [14.] pis gospel tellif how Crist taujte Joones disciphs bifore Cristis def. Mathew seif, fat Joones disciplis camen to Jesus, and axiden pis questioun, Whi we and Pharisees fasten ofte, hut pi disciplis fasten not? And fesus seide to hem, Wher children of pe spouse may moorne, as longe as pe spouse is wip hem ? But per shulen come daies, whanne pe spouse shal be taken from hem, and panne pei shulen faste. For no man puttip a clout of a strong cloip into an oold cloip, for it shal take awey pefulnesse ofpe newe cloip, and per is maad a wers brekyng. And men putten ^ not newe wyn into oold botelis ; ellis pe botelis ben broken, and pe wyn is shed, and pe botelis perishen ; but pei senden newe vtyyn into newe botelis, and bope ben kept. > 0/ pat pyng pat was done, E, ' So E ; A has ine puttip. SERMONS. '47 It semef fat Crist wolde nieene bi fes two hcnessis, fat bofe disciphs of Joon and disciphs of Phariseis weren good in fer tyme, but fer tyme is passid ; but disciplis of Crist ben stronge as a newe garnement, fat shulde evermore laste, wifouten ony cloutyng. And God wolde fat fes newe ordris studieden in fis mater, pe secounde ensample of Crist turnef to f e same witt. For Cristis disciphs ben newe botelis made of him ; and newe lawe is newe wyn, fat Crist haf jetid ' in fer hertis. And ofer ceremonyes shulen not lette hem to worche werkes of God, as fes newe ordres letten to worche after f e gospel. And fus fes newe hoohs, fat ben maad in oold botehs, letten profit of f e Chirche bi olde and newe cloutid ^ togidere. pE Jjridde Wednesdai aftir Eestir weke. [SERMON CXCII.] Facta est questio de. — John ui. [25.] pis gospel teUif how Jewis and disciplis of Joon strooven, and how Joon baar witnesse of Crist, fat he is hyere fan fei bofe. Joon tellif fat, a question was maad of Joones disciplis of purificacioun, fat men hadden of baptim '- Joon baptiside, and Crist baptiside ; and fei stroven which of hem was beter. And Joones disciphs camen to him and seiden, Maistir, he pat was wip pee bi^cmde pe water of foordan, to whom pou harist wit nesse, lo, he baptisip, and alle comen to him. Baptiste an sweride, and seide, A man mai not take ou^t, but yf it be yvun him from hevene. ^e ym silf beren me witnesse, pat Y seide yu, pat Y am not Crist, hut pat Y am sent bifore him. He pat hap a spouse is an housebonde ; andpe frend ofpe house bonde, pat stondip and heerip him,joiep bi joie for pe vols ofpe housebonde. Joon wolde meene bi fes wordis, fat Crist is more worshipful fan he; for Crist is an housebonde, and al hooh Chirche his spouse ; and Joon is but a frend to fis housebonde, and a membre of fis spouse. And so Joon haf moche joie bofe in bodi and in soule, whanne he heerif Cristis vois, fat is ' iettis, E. ' cloutyng, E. ' baplyme, E. L 2 Interpretation. John bears witness that Christ must increase and he must decrease. 148 WYCLIF'S The grace of God without measure, un- lilce the ab solution of ecclesiastics. f e housebonde ^ of hoh Chirche. And jif a spouse do a wor ship to her housebonde, for he is beter, myche more fe Chirche and her membris shulden do worship to Crist. And pis ^ my joie is fulfillid. He mut wex, and Y mut wanese ^. And so Joones fame muste wexe for a tyme, and Cristis be hid; and after fe fame of Crist muste creese, and f e fame of Joon wexe lasse. For Joon was ordeyned for fis eende, to bringe in f e name of Crist ; and whanne he haf do fis office, he muste ceesse of fis maistirship. For as bristil ^ bryngif in f e freed, and knyttif not f e lef er wifinne, so Joones penaunce broujte Crist in, but Joon is not f e grace fat knittif . He pat comep from above Is above alle ; he pat Is of pe erpe spekip of pe erpe^ ; he pat is comen from hevene is above alle. And pat ping pat he hap seen and herd, he witnessip, and no man, to regarde, takip witnesse of him. But he pat takip his witnesse, hap marked pat God is trewe. It semef fat Joon wolde seie, fat Crist is bofe God and man, and fus he cam from hevene, and he leevef not to be in hevene, aljif he toke mannis kynde, and is maad lesse fan angelis. And fus men ben myche to blame, fat trowen not to Cristis word. For he whom God hap pus sent, spekip wordis of God ; but what man of bileve wolde not trowe to Goddis wordis ? And so many ben out of bileve fis day in f e Chirche, for fei trowen to sensible wordis, and ofer signes fat men maken, but unsensible wordis of Goddis Sone, fat mai not passe, fei trowen litil or noujt, but putten fes wordis bihynde. And fis is an untreufe ajen fe firste commaundement. For not in mesure •^yvep God spirit. For God jyvef f e Hooli Goost, fat is wifouten mesure myche ; and hise jiftis ben not mesurid bi man, aljif symonyens mesuren fer grace, and jyven pleyner^ absolucion, and more suflfragies for more moneys But ' So E ; hose-bonde, A. '' in pis, E. ' vanyschen, E. * brisiel, E. ' So in E ; the words He pat comep — erpe are excluded from the quotation in A. * plener, E. " The indulgences of which the friars had the distribution carried with them the plenary' or partial absolution of sin, so far as the tem poral punishment due to it was con cerned, to the persons obtaining them. But the same indulgences might also be applied per modum suffragii, ' Suffragium,' as explained by Ferraris and one of his later editors in his useful Bibliotbeca, is the spiritual aid which one believer SERMONS. J 49 sif en fes ben nawfragies, wel is him fat bief not. For Joon seif here, fat no man mai take oujt but of God ; and sif fes prelatis ben of erfe, fei speken of erfe, and ofte fals. pe fadir lovep pe sone, sif he is fe same God, and ^af alle pingis in his power, as alle fingis ben Cristis '. He pat bilevep in pe sone, hap liif pat aye shal laste ; and he pat is unbileveful to pe sone, shal not se pe blis of hevene, but Goddis ire dwellip upon him ^. And sif fes wordis of Baptist, put biside wordis of popis, ben so contrarie togidere, fei moten have contrarie endis. But jit Baptist was more to God fan alle fes popis fat speken fus. On ))E hRiDDE Fridai aftir Eestir weke. [SERMON CXCIII.] Ego lux veni In mundum, — John xh. [46.] pis gospel of Jon tellif how Crist seif Baptistis sentence, and for what ende he cam doun, and he^ profitif to his Chirche. For fis turtil discordif not from ofere fouhs of hevene, but bi lownesse and meekenesse he singif wel undir hem. / li^t, seip Crist, cam Into pe world, pat ech manpat trowip perinne dwelle rwt in derknesse. Crist is lijt bi his Godheed fat noon here mai dwelle wif ; but fis lijt is sumwhat shadewid bi f e manheed fat he haf takun. And so fe ende wherfore Crist is man, is pro fitable to his Chirche, sif men han bi Crist grace to trowe in him, bofe God and man. First, men mai se his manheed, and ' So E ; A includes the clause in the quotation. " So in E ; the words He — him are excluded from the quotation in A. ' om. E. affords to another for the sake of obtaining from God a remission of the temporal punishment due to sin. It was in this form that indulgences were applied for the benefit of the dead. For ' Indulgentiae non con- ceduntur mortuis per modum judicii etabsolutionis, quia Ecclesia exercere judicium nequit in illos, qui suae jurisdictioni non subjacent, ut sunt mortui : istis itaque conceduntur per modum suffragii.' Wyclif means that the friars taught the people, that the more money they gave them for pious, or ostensibly pious, objects, the more indulgences they gained, applicable by way of suffrage to the spiritual benefit of their friends and relatives, whether living or dead. Christ the light of the world. I50 WYCLIF'S His word shall judge mankind at the last day. bileve fat bofe it and his Godhed ben o persoone of God, and lyve after lore of fis persone. And so fis lijt haf out of men derknesse of synne, fat elhs wolde shende hem. And as many men in umbre seen betere fan men in greet lijt, so meke men in fis lijt seen betere fan men in worldh lyjt. For men fat seen fis lijt of heven moten nedis be lowe, and se it in umbre. And fus it semef fat many prelatis, for fei ben hye in fer sijt, for fei trowen not in Crist, ben blynde bi glorie of fis world. Andyf ony man heere my wordis, and kepe hem not, I juge him not ; for Y cam not to juge pe world, but for to save pe world. Here Crist takif jugement for rijt jugyng to peyne, and spekif of his manheed for tyme fat he wandrif here. For as Crist, bi his Godhede, jugif even wif fe Fadir, so bi his manhede he jugif at f e dai of dome. He pat desplsip me, and takip not my wordis, hap a juge pat jugip him, iox pe word pat Yhave spoken shal juge him in pe laste day. And fis word is in beyng ' » f e blessid God in Trinite. For Yhave not spoken of myself, butpe fadir pat sente ^ me, he ytf me a mandement, what Y shal seie, and what Y shal speke. For Crist myjte not, bi his manheed, neifer erre in f oujt ne in speche ; for he muste nedis seie in his soule fat fat his Fadir bad him seie. And^ Y woot Pat pe fadris mandement is liif everlastlnge, and perfore pingis pat Y speke, I speke so as my fadir seide to me. And hereinne shulde ech man sue Crist, to speke and do fat God biddif ; and jif he be con trarie herto, he synnef , diflformed * fro Cristis wille. And so al fat God bad Abraham shulde he do, and dide myche; but God bad him not sle his sone, but offre him; and so he dide. And fus in fingis fat ben to do, shulde man speke and do mekely, evere redy for to do what ever God wole fat he do. But jif God wole fat he do not fis for fis tyme, jit God wole fat he do it, jif he shulde, for anofer tyme, do fis after Goddis vrille. ' So E ; A has biying. eludes from the quotation. ^ So E ; sende, A. * defourmyd, E. » That is, essentially. ' SoE; A ex- SERMONS. 151 pE four>e Wednesdai aftir Eestir weke. [SERMON CXCIV.] Respiciens' fesus \ — John xvii. [11.] pis gospel telhf how Crist preiede for fe noumbre of his apostiis. Joon seif fat Crist preiede fus ; Hooly fadir, kepe hem in pi name which pou hast •^oven me, pat pei ben oon, in maner, as we ben, Whanne Y was wip hem, Y kepte hem in pi name ; Y kepte hem pat pou yvest me, and noon of hem perishide, but pe sone of perishinge, fat was Judas Scariof ^ pat pe Scripture were fulfillid. But now Y come to pee ; and pes pingis Y speke in pe world, pat pei have my joie fulfillid in hemsilf. Yytf hem pi word, andpe world hadde pern in hate, for pei ben not ofpe world, as Y am not ofpe world. And here is f e world ' taken for men fat lyven worldh, and shulen be dampned at f e laste, for defaute of charite. And fis worldlyshipe shal laste as longe as prelatis ben fus worldli; for fei shulden bere up ofer men, and teche hem f e weye to hevene. Ypreye not, seif Crist, pat pou take hem new out ofpe world, but pat pou kepe hem from yvel, fat nedif men to be dampned. For fis synne is moost yvel fat mai falle here to men. ' Aspiciens, E. So E ; A has word. " So E ; A includes the clause in the quotation. » These are merely from the in troductory words, which are not found in the gospel itself, but, in the Sarum as in the Roman missal, are so frequently prefixed to it. The text ought to have been, ' Pater sancte, serva eos.' Christ prays for his disciples. 152 WYCLIF'S Christ with his disciples at the Last Supper. The new com mandment of love. pE FOURME Fridai Gospel aftir Eestir weke. [SERMON CXCV.] Filioli mei adhuc modicum. — John xiii. [33.] pis gospel tehif how Crist spak to his disciplis on Shire pursdai. My children, seif Crist, yt I am a litil tyme wip yu. 3« shulen seke me, and as Y seide to pe fewis, Whidir Y go y may not come, but to yu Y seie now. Crist seide to f e Jewis, fat fei myjten never come to hevene, but he seide to his disciphs fat fei myjten now comen. For sif alle fingis moten nedis be, apostiis moten dweUe jit hereafter, and edifie hoh Chirche, as Crist haf enjoyned hem. A newe mandement Y ^yve to ¦^ou,pat y loven togidere 7 as Y have loved yu, •^he, pat y loven togidere. Crist jyvef here en- sample to hise, fat fei shulden fus love togidere, as Crist lovede hem ; and fanne fei procuren not to hem worldh worship and worldly riches. For Crist lovede hem not fus, as he shewide in James and Joon. And in fis newe maundement failen popis and ofer prelatis, for fei loven men fat fei clepen feir frendis to fatte dignities in f e Chirche. And sif fis was ende of Cristis love, whi fat he lovede his aposths, fat fei myjten have en- sample of Crist to love togidere as he lovede hem, it is greet synne among fes prelatis to love fus fleishly fer frendis ; for it is not verri love, but raf er hate of hem ; for ech good love of man mut be ensamphd of Cristis love. And here ben many prestis grounded, fat for love of Crist fei wishen and worchen, fat clerkes wanten worldh lordship; for in fis forme Crist lovede apostiis, and he biddif us fus love togidere. And here mai we see how preestis ben knyt togidere in harmful hate; for siche worldli love of hem is contrarie to Cristis love. But nefeles Crist seif. In pis shulen alle men knowe yupat y ben my disciplis, yfy han love togidere. Here mai we see opynly, what man lovef fe Chirche bi love fat Crist lovede his aposths. Symount Petre seip to Crist, Sire whidir goist pou ? fesus an- SERMONS. swerlde to him, Whidir pat Y go pou maist mt sue me now, but aftirward pou shalt sue me ^ Here men taken of fis tixt, how fei shulden love f e Chirche, and procure to it bi charite fat it kepe Cristis ordenance. For worldli love, contrarie herto, is myche hate fat Crist forfendif ; as jif a man wolde fede a bridde, to take him aftir in f e ^ granes But fis treufe is not knowun here, for worldlynesse fat men ben inne. Pe Monedai Gospel in Processioun^ weke. [SERMON CXCVI.] Quis vestrum habebit amicum. — Luc. xi. [5.] pis gospel tehif bi opyn resoun how fat Crist mut love his children. Luk tellif how Jesus seide to his disciplis fis en- sample; Which ofyu shal have a frend, and shal y to him at mydnyjt, and shal seie to him, Frend, lene pou me pre loves, for my frend is comun out ofpe weye to me, and I have not mete pat I shal putte bifore him. And he wipynne answeringe seie, Nyle pou be hevy to me, now pe dore is shitt, and my children ben in bedde wip me ; I may not rise andyyve to pe. And if he laste knockinge, I seie to yu, alyf he shal not ^yve him and rise, for pat pat he is his frend, nepeles for his shrewidnesse, and noye fat f e frend makif him, he shal rise and '^yve him looves, as manye as him nedip, sif he shulde have more anoye to dwelle stille in his bed. And I seie to yu, seif Crist, Axe y, and it shal be yvun to yu ; seke y, and y shal fynde ; knocke y, and it shal be openyd to yu. For ech man pat axip takip, and he pat sekip fyndip, and it shal be opened to him pat knockip. For which ofyu axip his fadir breed, and wher he shal %yve him a stoon ? Or if he axe afiyh ', wher he shal yyve him an eddir for pe fiyh ? Or if he axe an ey, wher he shal dressse him a scorpioun ? perfor if y, sip y be yvele. ^53, ' So in E ; om. A. ^ his, E. » From the earliest times the Litanies used to be chanted by the clergy and faithful, walking in pro- ^ fische, E. cession, on the Rogation days. See Bingham's Antiq. Eccles. xiii. i, 12. The efficacy of instant prayer. 154 WYCLIF'S Interpretation of the gospel. Application to the hierarchy. kunnen \yve goode yftis to ymre sones, how moche more yure fadir of hevene shal yyve a good spirit to men pat axen him. For God is more lovynge, more merciful, and more fre to jyve hise sones, fan men may be to jyve her children any goodis. It is seid comunh fat mannys frend comynge from fe weie, is mannys spirit fat is wageringe^ aboute desiir of worldh fingis. But whanne fis spirit seef bi resoun fat fis is bisynesse and no profit, fanne it turnef ajen to f e man, and axif him foode medeful to him. pis man comef at mydnyjt to God, fat axif him in derknesse of synne, bifore he be purgid of lustful wihis fat he haf had in f e world. For clerkis seyn, fat where mannys spirit is, fere he is, sif he is fat spirit; and filosofris seien over, fat mannys spirit is where evere his afifecioun is. And fus seif Poul fat his conversacioun is in hevene, as ouren shulde be. pes children ben in f e bed wif man, fat ben in reste of hevene wif God, and may not ryse and disserve to man, as prelatis fat serven here to fer breferen. pis lastinge knocking is purgmg of man fat haf lyved synfully ; fis improbite to fis purpos is just tariyng of God, to jyve to man fat is unable fingis pro fitable to him. pes fre loovys ben fre knowingis fat man haf of f e Trinyte ; as ech knowing of an article of bileeve is clepid a loof. And fus fat man of f e world jyvef a stoon instide^ of breed, fat instide of articlis of f e trouf e jyvef doctrinal conclusiouns ; fei ben stable in trufe everlastlnge, but fei feden not mannys soule. He jyvef a serpent to mannys soule instide of a fijsh, fat jyvef bisi werkes of f e world fat venemyn men as an eddre. And so fijshis ben medeful werkis, for to gete fe bhsse of hevene; and serpentis ben bisie werkis, to gete here worldli welfare, pat man jyvef a scorpioun in fe stide of an ey, fat jyvef worldh frendship or love for love or frendship in God. For such worldh frendship mote stynge a man at fe laste, but love in Crist lastif evere, til fat it haf broujt a man to bhs. And fus, if we taken good hede, worldh frendis serven fus men, bitwixe whom fei seien is frendship and love, for fer jugement is blynd. /And fus f e popis, and ofer prelatis, jyven ofte to fer fleishh walkynge, E. 2 i« steede, E. C SERMONS. frendis, stoonys, eddris, and scorpiouns, instide of fingis fat shulden fede fer souhs. For popis lawis ben harde as stoones, and hie prelacies ben eddris, and poweris or privyleges ben scorpiouns to mannys soule. And, for fis passif charite, and is not samphd in love of Crist, ferfor it bringif yn dampnyng, bofe to fe o part and to fe tofer. And in fis blyndnesse traveilen fei, fat hyren hem proctouris to f e pope, to gete hem suche stoonys or eddris or scorpiouns, to fede hem here. But where is more foly in f e world, fan fus to hyre men to do hem harm 1 And such procraacie is synful and jrvele takun.~7 Dyverse men speken dyversly herein, expownynge of fis gospel; but many wittis fat semen dyverse, ben alle good and ordeyned of God. But here men seien sofeli, fat many men axen of God fingis fat wolden do hem harm, and ferfore God grauntif hem not; as Poul axide to be delyvered of fe pricke of his fleish, and jit he hadde answer of God fat it profitide to his soule. And fus seif Crist to hise disciphs, fat if fei axen oujt of fe Fadir in his name, he shal jyve hem. Man shulde axe no temporal fing, but if it were weie to his bhs ; ne any fing, but if it were trufe and worfi fat God shulde jyve it him ; and no fing but if it were blis, or meene to come to blis. And fus Crist seif in Johnys^ gospel fat he is weie, trufe, and luf; and he axif in Cristis name fat fus axif in fes fre. pE Gospel on Ascencioun evyn. [SERMON CXCVII.] Sublevatis fesus oculis. — John xvii. [i.] pis gospel of Joon tellif what looves mennys soulis shulden ete. For wordis of fe gospel ben breed of liif to mennys soulis ; and ferfore he is cursid of God fat chaungif fis breed for stoonys. For among alle men out of charite, fes ben ferfest fro charite, for fei ensegen f e soulis of men, and pynen hem bi fe worste hungir. John tellif how, Crist lifte up hise » Jones, E. 155 What thing's we ought to ask of God. Chwst pra: hisFatner glorUy him,^ 156 WYCLLF'S Christ gives eternal life to all manlcind, but in diverse manners., Christ declares that He is God. yyn into heven, and seide, Fadir, tyme is comun; clarifie pou pi sone, pat pi sone clarifie pe ; as pou hast ymun pi sone power of al fleish ; — as who seie, Clarifie fi sone, as fou hast jovun him power of al piankinde; — pat al ping pat pou hast yvun to him, he •}yve hem liif wipouten ende. As who seie, Mankynde, of which fi sone haf power, is dividid in two partis; o part shal be dampned, anofer shal be saved ; and in bofe fes two partis shal shyne power and mercy of Crist. Crist shal jyve being wifouten ende to bofe fes two partis, but fe firste part shal be dampned, and shal be stoppid in heUe, and lyve in ful just peyne, bi fe grace of Jesus Crist. So if fei weren led wif resoun, fei shulden be fayn of fis peyne, for fis plesif to God, and to aUe seintis fat ben in love. And it were moche more peyne fat fei weren in hevene vsdf fis synne, wifouten any ofir peyne, fan is peyne fat fei now han. For filf e fat fe world hadde fanne were in fes synful men in hevene, and so fei mooten nede be dampned, for fairnesse of Goddis rijt. And fe firste part of fis word tellif aU fis sentence, how dampned men, stoppid in helle, han faurness of Goddis rijt. But it is not Cristis maner to clepe fis, hif wifouten ende, aljif a sofistre wolde graunte fat fei lyven wifouten ende. But fe secunde part of mannys kynde, fat is sprad in brood hevene, is toold in f e secunde part of fis word fat Crist haf spokun. So fat f e ende whi fe Fadir jaf Crist power of fes, is, fat Crist jyve hem liif in blis wifouten ende. And bofe fes partis ben o fing, for fei ben mankinde hool. And so al hool mankinde, bofe saved men and dampned, han beyng of Crist wifouten ende, but on two maners. And so men construen fes wordis to double entent ; — and first fus, fat al mankinde fat Crist haf have beyng wifouten ende, but fe bettere part of fis kynde ben fei to whom God jyvef blis. pe secunde grammer of fis word haf anofer undirstonding, fat al fat is jovun to Crist, into oonhede of his persone, jyve ' bhs wifouten ende to seintis fat ben in hevene. For bofe Godhede and manhede of Crist is oonheede of hooh Chirche, and fis heed jyvef bhs to ech membre of fis Chirche. And pis is pe blisful Hif, to k-nowe pee, oon verry God, and ' iyven, E. SERMONS. hym pat pou hast sent, fat is oure LordyMK.y Crist, And here it semef openh fat Crist seif fat he is God; sif bhsful hif stondif in knowinge of fis trufe, fat seyntis han to knowe f e Fadir and his Sone, aloone verry God. And fis is good witt of fes wordis ; and fis witt denyef not fat ne f e Hooly Goost also is fis same God, fe which is aloone verri God. And fis know yng fat Crist spekif of, stondif not al oonly in witt ; sif fendis knowen fat fis is sof; but it stondif in witt and wille. And fus seyntis han anofer knowing fan han dampned men, fat clerkis clepen intuycioun. For, as clerkis seien wel, a man seef not bi face of spirit f e unmaad Trinyte, but if he have joy of fis sijt. Crist seif aftirward to his Fadir, / have clarified pe above pe erpe. And it semef fat Crist spekif here to fis witt, as in Matheu, fat Crist haf preisid his Fadir here above fe erfe wifouten errour ; as ^ fes prestis bynden and unbynden above fe erfe, fat doen fus wifouten errour of discord to wille of fe Godhede ; and al fis moot nedis be boundun or unboundun in hevene. I have endid pe werk pat pou yvest me to do. And now clarifie me pou, fadir, at pisilf , wip pat clarite pat I hadde bifore pe world was at pe. For Crist hadde clarite and bhs at his Fadir, fe which was fe Godhede bifore in kynde, but not in tyme fat f e world was maad of him. Y have shewid pi name to men,pe which pou yivest me ofpe world ; pei weren pin, and pou yvest me hem, and jit fei ben fine as bifore, and pei han kept my word. And now han pei knowun, pat alle pingis pat pou hast ymen me hen originah of pee. For Y have yven to hem pe wordis pat pou hast yven to me, and pei han taken, and han knowun treuly pat Y cam out of pee, and pei han bileved pat pou hast sent me, Y preie for hem ; Y preie not for pe world, but for hem pat pou hast yven me, for pei ben pine ; and fus fis preier is skileful. And alle my pingis ben pine, and pi pingis hen mytu, and Y am clarified in hem. For Crist is clarified, bofe in Godhede and manheed, in fingis of his Fadir. For alle hise Fadris fingis ben hise, sif he is f e same God ; but fis he leevef to telle opynly. And now Y am not in pe world, and pel ben in pe world, and Y come to pee. pis ' now ' bitokenef a short tyme of a day fat 1 and, E. 151 158 WYCLIF'S Christ's parting charg-e to his apostles before his ascension. Crist was inne ; and he was deed in f e same day. And so now he lyvef not fus, but aposths lyveden longe after, but jif it were Scarioth, fat hangid himsilf wif a grane ; but fis Judas is noon of hem fat Crist spekif of in fis place. J3E Gospel on Ascencioun }5ur[s]day. Recumbentihus undecim. Maek xvi. [14.] [The sermon which foUows in aU the MSS. is the same, word for word, with that already printed at p. 360 of the first volume. The reader will see, on referring to that sermon, that the Douce MS. (E) did not include it in the list of its festival sermons, the scribe being probably aware 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 printed (solely from Bodi. 788) in the first volume, can now be corrected by the help of these ad ditional copies. On p. 361, L 33, by reading 'as Crist sei>' for 'And Grist seij),' which all the copies of the Ferial sermons authorize us in doing, the whole difficulty of the passage is removed; the re ference being to Apoc. xxi. 4, 5.] pE Fridai Gospel next bifore Witsonday. [SERMON CXCVIII.] Et ego mitto promissum. — Luc xxiv. [49.] pis gospel telhf, bi Lukes sentence, how Crist toke leeve of his aposths. Luk seif how Crist bihijte hem, Lo, I sende into yu pe bihi-^t spirit of my fadir, fat is fe Hooli Goost, fat fei shulden take soone aftir; and ferfore, sitte y inpe citee, til y ben clopid wip vertufrom above. Crist ledde hem out into Bethanye, and reiside up his hondis, and blesside hem. And itfel,pe while he blesside hem, he wente from hem, and was born into hevene. And fus, Crist dide ever good fro bigynnyng of f e world' to f e eende ; and he dide good bi his manheed fro bigynnyng of it to * E om, ofpe world. SERMONS, pe eende of f e world, sif he blesside at f e ende fat he toke his leeve of man. And fus it semef to many men, fat prelatis fat ben so redy to curse shulen not sitte on Goddis rijt hond, but on his left hond in helle ; and fes cursingis of sich persones bryngen in blessyng of God. And herfore justifie f i soule to God, and drede fou not sich cursinges ; but f i drede shal stond in fis, fat fou laste not in Goddis grace til fi soule and f i bodi be departid. And fis fing shulden men drede, and litil or noujt mannis curs. And pes apostlis touting Crist turneden ayn into ferusalem wip greet joie. And pei weren evere in pe temple, herlynge and blessynge pe Lord. J'E Gospel on Vigile of Witsondai. [SERMON CXCIX.] Si diligitis me mandata. — John xiv. [15.] pis gospel tehif how Crist bihijte fe Hooh Goost to his aposths. Joon telhf how Crist seide to his aposths wordis ' of greet wisdom, '^ify love me, kepe y my mandementis ; for eUis, as Crist seif aftir, fei loven neifer Crist ne God. And jif a man kepe his mandementis, he lovef fe Godhede and manhede of Crist. And herfore Crist, discryvynge him fat lovef Crist, spekif fus here. He pat hap my mandementis, and kepip hem, he it is pat lovep me, as resoun techif. For jif a man love not Crist, he kepif not his heestis of love ; and jif a man kepe fes heestis, he it is fat lovef Crist, sif he is God. And so it is al oon to love Crist and kepe his heestis ; and also it is al oon to loove Crist and be in grace. And fus a man may juge himsilf, bi kepyng of Goddis heestis. But how a man shal do hereaftir is hid to ful many men ; but man shulde hope to kepe Goddis heestis til fat def come to him, as he shal hope to be saved bi sich kepyng of fes heestis. And Y shal preie pe fadir, seif Crist, and he shal ^yve yu anoper Confortor, For f e Holy Goost is anofer persone, and anofer fing, but he is noon ofer God, ' So E ; om. A, 159 Christ promises to send the Comforter to his disciples. i6o WYCLIF'S ' The world ' is to be under. stood in several diiferent senses. ne ofer substaunce, ne ofer kynde. pis goost shal dwelle wip outen ende, wif alle men fat shulen be saved. And pis world mai not take him, as it mai not take spirit of treupe. For as fis world mut nedis be dampned, so it mut nedis faile of ^ fe rijt eende fat God haf ordeyned to mankynde, fat is, to be blessid in heven. For pis world seep not pis spirit, ne knowip him bi his werkes ; but y shulen knowe him, for he shal dwelle at yu, and he shal be in ym, as fier is in a brennynge coole. Y shal not leeve yu wipouten fadir, for Y shal come to ^ou. ^it a litil tyme passif, and pe world seep me not panne ; but y shulen se me ; for I lyve, and y shulen lyve. And fis is blisful lyf fat Crist spekif of here. In pat day y shulen knowe pat Y am in my fadir, and y in me, and Y in yu. For sich knytting mut be in bhs ; and herfore seif Crist aftir, He pat hap my com andementis, and kepip hem, he is pat like Pat lovep me ; and he pat lovep me shal be loved of my fadir, and Y shal love him, and Y shal shewe him mysllf Here men seyen, fat fe world is taken on many maneris. Sum tyme for f e multitude of alle creatures fat ben ; and fus seif Joon in his gospel fat fe world is maad bi God. pat sum men seyn, fat fis world is oonh bodih substance, and neifer spirit ne accident, is a wilful speche of man ^. But sum tyme fe world is taken for al f e multitude of men fat shal be saved or dampned ; and fus seif Joon fat f e world knewe not God, aljif it were maad bi him. And fus seif Crist a htil bifore, fat he took seintis of f e world. And many tymes is f e world taken for men fat loven so myche fe world, fat fei shulen be dampned ferfore. And fus seintis ben not of fis world. Sich maner of imdirstonding shulden preestis cunne fat reden fe gospel. And fus Crist preief not for f e world, as for fes men fat shulen be dampned, but for men fat shulen be saved, for Cristis preier mut nedis be herd. » So E ; A has on. men, E. WYCLIF. SERMONS. i6i pE Moneday Gospel in JjE Witson weke. [SERMON CC. ] Sic Deus dilexit mundum, — John hi. [i6.] pis gospel tellif of Goddis love ; how he lovede mannis kynde, to teche man to love God bi f e meedful crafte of love. Joon seif fat, pus God lovede pe world, and mankynde and his Chirche, pat he shulde ^yve his oon born sone for hem. And no man mai seie here, fat God failide in wisdom of fis werk ; sif God may not jyve his sone, and aliene havyng of him fro God ; but ofer creaturis ben beterid, and noon ben worsid, bi fis jifte. For bi fe manheed of Crist, and fe merit fat he dide, aUe manere creaturis serven God in betere stat. And so bi fe manheed of Crist is f e world maad beter now. And so, how ever we taken fe world, but jif it be for dampned men, it is soif fat God haf loved so f e world, fat he shulde jyve his sone for it, and algatis for hoh Chirche. God jaf his sone to make it free, for noon ofer redempcioun was ynowj for mannis synne. pe ende whi fis marchandize was maad of God stondif in fis ; pat ech man pat trowip in Crist perishe not, but have Uif of blis. For God muste nedis save mankynde, sif he ordeynede summe to blis, and movede hem to disserve', for fis ende fat he desiride. For God sente not his sone in to pe world to juge It now, but patpe world be saved bi him. For ech dede fat Crist worchif haf an ende wherfore he doif it ; as his Incarnacioun was for to save fis world, and his hif fat he ledde here was for fis ende, and to plese God. But comyng to f e day of dome shal be for to juge f e world, and to make f e world betere, and fus algatis to plese God. But God forbede fat we seie, fat God sente Crist in to fis world for to dampne fis world, or hoh Chirche, but algatis for to save fis world. He pat trowip in Crist is not SERMONS. VOL. II, disserve blis, Q. M God's love to manlcind in Christ. It is His will that the world should be saved, not condemned. i6a WYCLIF'S The origin 0 man's con demnation. Christ the good shepherd. pMS jugid ; but he pat trowip not is now jugid to heVie, for he trowip not in pe name ofpe oon born sone of God. pis is pe jugement, pat Ivif is comen in to pis world, and jit men han loved more derknesse pan li-^t ; fat is to seie, fis is mater or cause of Goddis jugement, sif for fis folic of men God shal dampne sich foohs ; for per werkes weren yvel ; and herfore fei loveden yvel, fat is derknesse of synne, and hatiden lijt of rijtwisnesse. For ech man pat doip yvel hatip It'^t, and comep not to lijt, pat his werkes be not reproved. But he pat doip treupe, comep to lijt, pat his werkes be shewid, pat pei ben maad in God. And fis word fat Crist seif here mai be shewid now in dede ; for errours fat now ben doon ben hid and defendid, not bi resoun but tirantrie, bi mannis strengfe and bi lesingis. And sif Goddis lawe is lijt, fei haten to come to Goddis lawe. J3E Tewisdai Gospel in >e Witson weke. [SERMON CCI.] Amen, Amen, dico vobis. — John x. [i.] pis gospel tellif a parable of Crist, how men shulen knowe goode heerdis. Crist seif fus at f e bigynnynge, Sopli Y seie to yu, he pat entrip not bi pe dore in to pe folde of sheep, but stiep above bi pe roof, he is nyjt peef and day peef '^. But he pat entrip bi pe dore, he is heerde of pe sheep, pe ussher openep to him, and pe sheep heeren his vols, and his owne sheep he clepip bi name, and ledlp hem forp. And whanne he hap sente out his owne sheep, he goip before hem, and pe sheep suen him, for pei knowun his vois. But an alien pei suen not, but pei fleen fro him ; for pd knowun not pe vois of aliens, pis proverhe seide fesus to hem, but pei knewun not what he wolde speken to hem. '¦ The resemblance between the versions of the gospels given in this series of sermons, and those found in the Wycliffite bible, is usually so slight, that the former might, for aught that such resemblance would prove, be of wholly independent origin. But in this passage there is a remarkable coincidence; both the Wycliffite versions render the ' fur et latro ' of the Vulgate ' nyjt Jief and day Jief,' a singular transla tion, which two persons would not be likely to hit upon independently. SERMONS. 163 And perfore seide fesus anoper tyme to hem, Sopli, Sopli, Y seie to JOU, pat Y am a dore. And so alle pat camen biside me ben nyjt peves and day peves, but pe sheep herden hem not. Y am dore ofpe sheep. '^If ony man entre bl me, he shal be saved ; and shal come In, and wende out, and he shal fynde pasture, pe peef comep not but for to stele, and slee, and lese ; Y am come pat pel have liif, and pei have more aboundauntli. It semef fat Crist seif in fes wordis fat his Chirche is a spiritual hous, and f e sheep of his Chirche ben persones ferof fat shulen be saved. And Crist in his owne persone haf resoun of many fingis ; for he is dore, he is ussher, he is heerde, and he is pasture. And fes prelatis fat comen not bi him, ben fe feves fat he spekif of. A dore haf resoun, fat it is weie for to come in to fe hous, and to kepe fe hous fro feeves bi closyng of f e dore ; and fis resoun is in Crist to regarde of his Chirche. He seif himsilf fat he is wey, to come to hevene and to fis Chirche. For no man mai come to it, but jif Crist ordeyne him bifore ; and fis ordeyning bifore mut be in Crist wifouten eende. And bi f e same skile he holdif out men fat ben not of fis Chirche, but he latif hem come in wif his sheep, and do hem harm. Aljif fis harm be for a tyme, jit it turnef at fe laste to good; for pursuyng of fes feves, and helpyng of mennis owne discrecioun, and trust to Crist, fe hierste heerde, ben ful meedful to sheep. And whanne fes feves shulen be dampned, fe sheep shulen have joie ferof. Prelatis fat comen not bi mekenesse, ne for to traveile in fis oflice, but for to have woridly glori bi f e spuylyng of fer sheep, — fei comen not in bi fis dore. For Crist fledde alle fes free fingis, but fei leeven lowenesse, and styen up, and han entent of f e kyng of pryde. And fus fei ben nyjt feves in f e entree, and day feves in fer opyn spuylyng ; for bi feyned rijt of fes ypocritis fei seien fat fei mai wel do fus. But fes sheep fat Crist haf ordeyned to blisse, heeren not f e vois of hem, for fei obeishen not to fer maners, ne suen hem, al jif fei gon bifore. For fei wolen lede hem harde weies, and at f e laste brynge hem to hehe. And ofer free ofiicis of fe herde ben declarid in anofer place ». » See Sermon XLVIII,, vol. i., p. 140, M 2 Interpretationof the parable. 164 WYCLIF'S No man can corae to Christ except he be drawn by the Father. Christ gives eternal life, and is the bread which sustains that life. pE Gospel on Wednesday in Witson weke. [SERMON ecu.] Nemo potest venire. — John vi. [44.] In fis gospel tellif Crist how fat he kepif his sheep. And first he teUif one help fat men han of f e Fadir of hevene, in fer comyng to Crist; and fis help mai not faile. No man may come to me, seip Crist, but jif pe fadir pat sente me drawe him. For f e Trinite nedif ech man to aUe goode dedes fat he doif. And fis spiritual drawyng lettif not fredom of wille, for God fat drawif and nedif here, makif man for to wille; and fus violence is excludid, and free wiUe is broujt in. And sif fis Fadir is almyjty, no man mai lette fis drawyng. And preie fou God fat he drawe fee, for worfinesse of fi liif; for man mai be so unclene fat God wole not leie hond on him. But, for fe werkes of fe Trinite mai not be departid, ferfore teUif Crist what he shal do in day of f e laste dome. /, he seif, shal reise him to Uif in pis laste day. As Crist drawif wif his Fadir, so mut his Fadir quykene wip him. It is writun in pro phetis ^, pat alle fes shulen be Goddis scalers ; for sich ben able to be taujt of him, and so to be drawun of him to heven. Ech scoler pat hap herd, and lerned of pe fadir, comep to me ; for Y jyve forme and grace, for to do fis traveile, and come to f e ende fat he haf lerned. And fus acord of fe Trinite mut move ech man fat goif fis gate. Not for ech man seep pe fadir ; but he pat is of God, fie seep pe fadir, here bi bileve, and in heven cleerly. And so scoleris of fe Trinite moten nedis first have f e bileve. Sopli, Sopli, Y seie to jou, he pat trowip in me hap luf wipouten ende, pat man trowif in Crist, fat haf bileve, formed wif grace, fat God haf ordeyned him to blis, and haf good love after fis ordenaunce. And fis is in mannis power, fat takif good heede ' So in E ; A excludes the clause from the quotation. SERMONS. 165 to Cristis werkes, for Crist dide evermore good, and dide not harm, in punishing. And fus men fat f e Fadir drawif perishen not for hunger ; for Crist seif here sofli, pat he is pe breed of liif. For bi his manheed and his Godhede he fedif goostly his clerkes, fat gon f e wey bi which he drawif, in forme fat he haf seid bifore. Holde fou his mandementis, and he drawif and fedif fee, and defendif fee. pis breed is beter fan angel mete ; for, many fadris eeten pis breed, and yt weren deed on double maner, bofe bodih and goosth. pis is pe breed comyng doun from hevene, — and fis is fe ende whi Crist cam doun for entent of mannis profit, — pat jif ony ete of pis breed, he shal not die pe secound def. pus seif Crist, pat he is quyk breed pat cam doun from hevene ; jif ony eete of pis breed, he shal lyve wipouten ende ; and pe breed pat Y shal jyve is my fleish, for liif of pe world. pis bileve crief ofte on us, and jit we showen fat we trowen it not, for we kepen not Cristis wordis, ne f enken oujt of his werkes. And jit we shulden ete Crist goostli in oure soule, whanne oure foujt and oure wille weren fus on Cristis bodi. Pe Pursdai Gospel in ^e Witson weke. [SERMON CCIII.] Convocatis fesus xii apost\o\lis. — Luc. ix. [i.] pis gospel tellif how Cristis aposths weren taujt of him to go and preche, and in hem ben we taujt to kepe fe fourme fat Crist telde hem. Crist clepide togidere his twelve apostlis, and jaf hem vertue and power upon alle fendis, to lette hem ; and so it semef fat Scarioth hadde fis power for a tyme. And Crist jaf fes aposths \ixtae,for to heele siiknesse of men. And he sente hem for to preche pe rewme of God, and hele seke men ; and Crist seide to hem, Nyle je bere oujt in pe wey, fat wole lette jou in fis ofBce, — neiper a staf ne a scrippe, ne breed, ne money ; ne have je two colls. And to fes ^ fyve weren fei obhshid evere, whanne 1 So in E ; pis. A, The lirst mis sion of the apostles. i66 WYCLLF'S Tlie preachlnef of tile friars of a very different nature, as in the case of the late expedition to Flanders. fei shulden do fis ofiice ; and ony pf fes fyve wolde lette on. ony side to do fis office. And fus fei myjten wif fes wordis have ech of fes fyve fingis, jif fei wolden helpe hem bi skile to do fe office of preching. And in to what hous pat je entren, seie je flrst. Pees topis hous. And jif per be a sone of pees, joure pees shal reste on him; ellis it shal turne ajen to jou^. And dwelle je in pe same hous, and wende not pennes bi insolence. And whoever resseyve not jou, je shulen wende out of pat citee, and shake pe poudre of jour feet in witnesse upon hem. And pel, wendinge out, wenten aboute pe wallid touns, prechynge pe gospel, and heelinge on ech side. In fis gospel may men see wher freris and ofer holden fis forme in fer preching to f e peple. But fruyt of hem shewif fat nay. For, first, fei synnen in fer purpos ; for fei wolen not heele goostii, but cast meenes to spuyle fe puple, and fer- after fei shapen fer wordis. And fus fei prechen not fe gospel, as Crist biddif in fis place, but bi dremes and ofer fablis fei moveij men for to. fijte.; as. in a passage late to Flandris fe freris prechiden a lady^ dreemb, and bi a feyned soilyng fei spuyliden fe peple; but freris hadden part. And fus fei spuyliden fe rewme of Engelond of men and money and of feif, and fei harmeden men of ofer rewmes many weies, and quenchiden love, flis is fruyt of fer prechinge, and many ofer fendis fruytis. And fewe freris and clerkes, or noon, may denie sofly fat ne fei assentiden to ahe fes harmes, and fus many ben irreguler. Who was he fat grutchide ajen, or in word or in wille ? And whoever may lette, and doif not, he assentif in a maner. And so we alle ben accusid bifore God of oure conscience, and fewe freris mai shake f e powdir of fer feet to Cristis entent. For fei ben chargious to fe puple, fat ' a ladi, Q ; a ladyes, E. " This passage, concerning the declaration of peace, is not found in St, Luke, but is added here by Wyclif from the parallel passage in St. Matthew, — Matt, x. 12. '' Probably the friars announced, while preaching up tlje crusade in favour of Urban (for this clearly is what the ' late passage to Flaundris' refers to), that some pious lady had received assurance in a dream that the souls of all those who fell in the holy warfare would be admitted immediately to Paradise; — at any rate some current story of this kind must be intended. SERMONS. i6y coveiten fer goodis and not fer souhs; for fer wordis and dedis techen of al fis, how it is soif. pei seyen not. Pees be to fe contre, fat fei ben dwelhng inne, but, werres and strives be to hem. And fus fei techen and seien in dede, and fus fei dwellen not in o countre, helpinge after Cristis forme, but rennen to Rome for dignites, and to bigile f e folk of pardoun. And jit alle fes harmes of fes fendis moven not fe folk to knowe hem, ne to be war of fer werkes, ne of perehs fat comen of hem. pE Gospel on pn Fridai in Witson weke. [SERMON CCIV.] Factum est in una dierum. — Luc. v. [17.] pis gospel tellif a miracle of Crist, how he heehde a siik man, and how wickide men sclaundriden him, and he avoydide fer blame. Luk tehif fat. It bifel in 0 day, and fesus sat and tau^e, and per weren Phariseis, and doctouris ofktwe, pat camen of ech castel of Galile, of fude, and of ferusalem ; and vertue of pe Lord was to heele siike men. And lo, per weren men berynge in a bed a man pat was in pe palsie, and pei soujten to brynge him, and putte him bifore fesus. And pel founden not on what side pei shulden brynge in, for pe puple. pel stieden uponpe hous, andbi pe lappis^ pei senten him doun, wip his bed, into pe place Uf ore fesus. Whos bileve whanne Crist saw, he seide to fe para- latik, Man,pi synnes benforjyvenpee. And Scribis and Phariseis bigunnen to penke, and seiden, What is he pis pat spekip blas femy es ? who mai forjyve synnes but aloone God? But as fesus knew per potejtls, he answeride, and seide to hem. What penke je yvelis in jour hertis ? Which is lijter, for to seie, pi synnes ben forjyvun pee, or to seie. Rise and go ? As jif he wolde seie, he fat haf power to seie f e toon, and do it in dede, haf power to seie fe tofer, fat je seyen is blasfemye of me. But for je 1 lapis, Q ; laythis, E. The cure of the man siclc of the palsy. j68 WYCLIF'S The healing of Simon's wife's mother, and other cures. shulen wite, pat mannis sone hap power in erpe to forjyve synnes, panne he seide to pe paralatik, Y seie to pee, rise pou, and take awey pi bed, and go into pi hous. And anoon he, risynge bifore hem, toke up his bed In which he lay, and wente into his hous, seiynge pat God is greet. And wundir took hem alle, and pei magnefieden God, and pei weren fulfillid of drede, and seiden, pat we han seen wundirs to day. Oi fis is seid in Mathew gospel on a Sunday " what it menef. Pe Gospel on Trinite Evyn. [SERMON CCV.] Surgens fesus de Synagoga. — Luke iv. [38.] pis gospel tellif of a myracle fat Crist dide in a womman. Luk seif fat, fesus roos ofpe synagoge, and entride into Symondis hous. Men seien fat fis Symont was Symount Petre, his owne disciple; for longe after his first clepynge Petre suede him not al. And pe wyves sistir of Symount was holde wip greet fiveris, and pei preieden him for hir. And Crist, stondinge above hir, comandide pe fever, and it lefte her ; and she roos anoon, and servede him. And whanne pe sunne was go doun, alle pat hadden siik men in dyverse siikenessis, broujten hem to him ; and he lelde hondis upon ech of hem, and heelide hem. Also fendis wenten out of many of hem, pat crieden, and seiden pat, pou art Goddis sone. And Crist hlamede, and suffride hem not speke fuS longe tope puple, for pei wisten pat he is Crist ; and sich fendis ben foul wittnesse. And on pe morewen'-, whanne it was day, Crist wente to a desert place ; and pe folk soujte him, and camen rijt unto him, at\dpei helden him pat he shulde not wende from hem. But Crist seide to hem pat, Y mut preche to oper citees pe rewme of God. Here men moralisen ofte of fes feveris,- and ofer siikn'^^sis, ' morew, E, ' See S«imon XIX,, vol. i., p. 46. SERMONS. i6() and seien, whanne Crist heelide comunly of ony bodily siik nesse, he heelide of goostly sikenesse, figurid bi fis ofer siiknesse. And so, sif feveris is a siiknesse maad of distem- pour of humoures, and blood is moost kyndely umour^, an sweringe to f e love of God, fre ofere umors in man answeren to free ofer loves. Sum men love to moche fer bodi ; and summe to myche fe world; and summe loven to myche sloufe, and ofer bidding of f e fend. And fus ben grete feveris in fe soule, fat troublen it more fan fis fe bodi. Of fes feveris, and medecyne of hem, may men make a longe speche. pis IS J>E Gospel on Corpus Christi day. [SERMON CCVI.] Caro mea vere est cibus. — ^John vi. [56.] It is seid ofte bifore, how_Cjist-tellif-in. fis gospel of Joon, ^t men~^nilJen gOSstli ete his fleish, and goostlt-iiryftke his blood. And" sif Crist is -fe- -firste treufe, and hatif lesyngis, algatis free treufis shulden men sue, and flee wysely free lesyngis. First, men shulden have treufe of bileve, and flee f e errour of mys-bheve. After, men shulde have treufe in wordis, and fle fe falsheed fat is in wordis. Sif, men shulden han fe treufe of liif, and flee falsheed^ in fis liif. It- is seid -comunl^f at mannis soul mut have two chauehs, hQffi_fe_oyer and fe n^fere^^^nd-fes moten eete Cristis bodi. pe nef er chawle stondif in witt, fat men wite wel what Goddis lawe menef, and fle errours in fis mater, for fis is a foul synne. But Goddis lawe biddif fat we shulden not speke fals of oure neijbore ; and it is moche more synne to speke fals of Crist, bofe God and man. ^pes ben to rude heretikes, fat seien_fei- etsri fVngt bodih, and seien fei parten ech rnembre of him, — nekke, bac\Jieed, and foot. And alle sichfi_ii£xesiea_spriBgeir, for fei witen not what fis oost is. pis oost is breed in his Christ's flesh meat indeed. and his bipod drinic indeed. I The writer's [ view of tile Eucharist. humour, E. So E ; falseed, A. I70 WYCLIF'S kynde, J.S ben ofer oostes unsacrid, and sacramentahche Goddis "Bodi ; for Crist seif so, J>at mai not lye. And so, jif J^is sacra- menFl5e~foulia in fat fat it is breed or wyn, it ma^not fus^ defbuhdr-in'^ihgis^ which i^ figurif. . ^And so a man brekif not GoaaisTodi,_iie--diyiiki]LJiis,_ blood wif his mouf , aijif he ete. aoddrynke f e breed andf e wiin fat is Jjcs ; for Jei ben not fes in kyndeTasBaptist was not in kynde Hely. And fus a inottB^etif not Cristis bodi, aljif he ete fis sacrament ; for f e mous failif.j;oosth witt, to chewe in him fis brieve. ' ~ And so, after fis neifeT"cKawl"e,"ur which ben pijt many teef, as artichs of fis bileve fat a trewe man shuld have, f e over chawl is nedeful, which is groundid in mannis love ; fj,t Jor_f is fleish, andjns blood, and fis passioun jat_Crist suflfride in hem, we loyen Crist for his_jworship^ and oure profit bi^ hooly jijfl— And " bodily mete of fes sacramentis is litil worf , but jif fis come. AndEe^etif betere Goddis bodi; fat"Tiaf~EIieve andfis good love,~fan he fat etif fis sacrament, and failif more in fis spiritual mete. And herfore seif Austyn », Bileve and fou hast .^ten. And here mai we se, fat men fat gonto Ctiirche,~and~ kissen--f)ileris,_and heeren~aftir many massis, and^han_'wif-fts an unclene herte, eten not or yvel Goddis bodi, as fei taken yvel his^ sacrament. For fer wordis and fef liif ben~Talse comunly; and so fe treufe, fat is Crist, hatif hem for fis falsheed. ' )>is, Q, E. * S. Aug. Tract, in Johan. Evang, xxv. cap. 6. § 12. As this passage is frequently quoted by controver sial writers, it may be as well to give it in extenso, ' Kespondit Jesus, et dixit eis, Hoc est opus Dei, ut credatis in eum quem misil ille. Hoc est ergo manducare cibum non qui peril, sed qui permanet in vitam aeler- nam. Ut quid paras denies et ventrem ? Crede, et manducasti.' -=^5CH>°— SERMONS. 171 pE FIRST Wednesdai aftir Corpus Christi. [SERMON CCVII.] Nolite putare, — Matt. v. [17.] pis gospel is toold bifore », and expowned in literal witt; but men shulden marke fis over, how slowe fei ben in Goddis lawe. But mannis lawe and ydil werkis occupien men to myche, as fe popis lawe and fe emperour's lawe ben fer strecchid in oure lond, and love wif lyking of hem makif hem more loved fan Goddis lawe. For men wolen more stonde for hem, more kepe ^ and more loke in hem, fan fei wolen on Goddis lawe ; and fis is token of more love. And no drede whoso lovef ony of fes more f an^Goddis lawe, he is an heretike out of bileve, blasfeme and cursid of God, more fan f e pope makif man bi alle his cursingis or shewyng of him. For, as Crist seijj, Jt^ is al pgiL to love him and to love his lawe ; and fus no man worchif medefulli, but jif he kepe Goddis lawe. And how shulde he kepe fis, but jif he knowe it on sum maner ? And sif ech man shulde lyve and worche for fis eende, to be in bhs, and no man mai be fus but bi love of Goddis lawe, it is lijt to us to se how nedeful and hij fis lawe is. Mannis lawe dof no more but getif to man worldly fing, and is cause to bigile his brofir, and lesse tehe bi Goddis lawe. And fis lawe mai not laste but here in fis wrechide hif, but Goddis lawe mut ever laste in hevene wif seintis, and make hem blessid. And Crist cam not to undo fis lawe, but to fulfihe it and teche it. For lawe of f e Olde Testament techif not but charite, for alle stories and prophetis hangen in fes two wordis, love fi God and love f i neijbore ; and fis is to kepe f e ten comande mentis. Alle ceremonyes and judicial lawes in fe Olde Tes tament oblishen not Cristene men, but jif fei moven to fis ' kepe hem, E. « See Sermon LXXX., vol, i., p. 270, Christ came ,'. not to destroy but fulfil the existing law of Cod. The high im portance of obeying this law. I'J'i WYCLIF'S The old and new dispensa tions are the matter and form of the divine law. Christ putting to silence the priests and elders. eende. But wel we witen fat fei ben just, and techen at fe laste fis eende. And fus morahe of f e olde lawe, fat stondif in f e lore of vertues, lastif in f e newe lawe, and wifouten eende in hevene. And fus Crist fillif fe olde lawe and makif a perfit eende ferof, for it is piurgid bi fe newe lawe, and more lijt us to kepe. And fus seyen clerkes, fat as a man is maad of bodi and of soule, so ful lawe of God is maad of f e olde and of f e newe. pe olde is mater of fis lawe, and f e newe forme ferof. And as mater and forme ben oo fing in substaunce, as f e bodi and f e soule ben o persone ', fat is fe spirit, — so f e olde lawe and fe newe ben oo fing in substance. And fis forme is charite, fat was everemore in fe Chirche, but it toke perfit degree bi charite fat Crist taujte. '^ii we wolen fryve, love we fis lawe, and caste aweie aU ofer lawes, but jif fei helpen and serven herto, and so myche mai fei be suifrid. But sum men f enken fat as two partes of f e old lawe ben abreggid, myche more two mannis lawes, — f e popis and fe emperours, - shulden be lefte ; for fei acorden lesse wif Goddis lawe, serven it lesse, and speden it lesse. pis sentence shulden prestis seie, and defende it bi resoun. Pe Secunde Wednesdai aftir Corpus Cristi. [SERMON CCVII I.] Cum venisset fesus, — Maek xi. ^ [Matt. xxi. 23.J pis gospel telhf how fat Crist stoppide his enemyes in fer questioun. Whanne fesus was comen into pe temple, per camen to him, as he taujte, pryncis of preestis, and eldre men, and axiden pis questioun of him ; Telle us in what power pou doist pes pingis, and who jaf pee pis power. And ]jus axen princis of preestis to day, whanne men tellen bi f e gospel f e defautis fat ben in fes princis. Who jaf fee leeve to preche ? Y suspende fee, wifouten ' pyng, E. 'A and E concur in describing this gospel as taken from Mark, whereas it is in fact from Matt, xxi, Q does not name any evangelist. SERMONS. ^73 my leeve to preche in my diocese, fesus answeride, and seide to hem. And Y shal axe jou oo word, pe which jif je seien to me, Y shal seie jou in whos power Y do pes pingis. pe baptym of foon, of whennes was it? of hevene, or ellis of men? And pei poujten amonj hem, and seiden, ^ifwe seien pat it was of hevene, he shal seie, Whi trowen je not him ? For Joon bare open witnesse of Crist, fat he is God and f e grete profete ; and al f e bisynes of Joon was to preise fe state of Crist. And jif we seien, fat Joones state was of men, we dredenpe comunte of puple, for alle hadden foon as a prophete. And pei answeriden to fesus, and seiden. We witen not. And he seide to hem, Ne Y seie to jou in what power Y do pes pingis. Here shulden trewe prestis and cunnynge holden hem in boundis of fe gospel, and preche noo fing but witt of it, and fing fat faihf as knowen to men ; and fanne mai fei answere to bishopis, and to folk fat axen hem wher is fer power. But gidere fei not of f e puple bi symonye, as freris doon, and kepe hem clene fro ofer synnes, and fanne God haf sent hem. For fei han lerned fat Crist is Lord of f e lond fat fei walken inne, and Crist bad his prestis preche f e gospel to aUe men for his lordship. And for fis men shulden not be yvel payed ; sif fis hyerste^ office fallif to bishopis, and fei shulden not be yvel payed, fat men helpen hem fus freely, pei jyven leeve to fes freris for to preche, but on ofer maner ; for fei prechen fabhs and dremes and lesyngis, and beggen after. And Anticrist haf founden a lawe, fat fes prelatis shulden jyve sich leeve, and haf ordeyned fat no persoun shal have cure but bi his leeve. And fus, sif many Anticristis prelatis ben fendis, as was Judas, he haf ordeyned fat siche curatis shulden be confirmed of f e fend. But jif Anticrist wolde seie fat sich prestis ben endurid bi ensaumple of his prelat, fanne he spake more propirly. But what trewe man wolde not have orrour ^ fat prestis shulden not serve fer God, but jif f e fend jaf hem leeve ? In f e hierste werk fat God haf beden, fe puple shulde lette fis lawe to rengne ; and preestis shulden preche wifouten f e Chirche. But here it is a skilful fing, jif pseudo-preestis prechen amys, fat Poor priests, of whom bishops demand their authority for preaching, are safe if they Iceep close to the Gospel. ' hiest, E. ° horrour, E. 174 WYCLIF'S bishopis letten hem to preche; but errour shulde be first knowen, for Goddis werk shulde not be lettid for fing fat men The Christian How this is to be understood. S. Austin's ex planation. supposen to faUe. For fanne no man shulde seie his preieris, and freris preching shulde be suspendid, for it is knowun fat fei erren in fes foure fingis fat we han seid. And bishopis shulden letten alle fes foure, and maynteyn Cristis ordenance ; for elhs fei shewen wif whom fei ben, and how f e fend is fer fadir. pE Wednesdai Gospel aftir Jje jjridde Sonedai aftir Trinite. [SERMON CCIX.] Esto consentiens. — Matt. v. [25.] pis gospel of Matheu tellif, how a man shal lyve here in erfe. First, Crist biddif to alle men to assente toper adversarie soone, while pel hen in weye wip him, lest he jyve hem to pe juge, andpe juge jyve hem tope mynyslre, and pei ben put in prisoun. Sofly seif Crist, Y seie to pee, pou shalt not go outpenne, til pou jeldepe laste ferplng. But in f ese wordis ben free doutis ; first, who is fis adversarie ; aftir, who is fis juge, and mynystre, and prisoun, fat Crist spekif of; fe fridde doute, of Origene, is, what is fis laste ferf ing ? For it semef of Cristis wordis, fat ahe dampned men shulen come out of heUe. Seint Austyn, after greet sekyng, techif fat fis adversarie is f e lawe of God while man is in synne » ; and sif alle men aftir Crist ben in synne more or lesse, Goddis lawe is adversarie to aUe maner of sich men. And man consentif to fis -lawe, whanne he accordif him wif it; as men fat impungnen fis lawe, or loven not fis lawe at fe fulle, or synnen ajens fis lawe, shulden soone here consente f erto. And fe liif fat we lyven here is clepid a weie to a terme. pe secounde doute is more lijt ; for fis juge is Jesus Crist, fat shal come at fe laste day of dome, and deme alle men bi => The passage here referred to is in the ninth of S, Austin's Sermones ad Popvlum, ch, iii. SERMONS. '¦15 fis lawe, and aftir jyve hem to his mynystris. Cristis mynystris ben spirits, bofe good aungels and yvel. pis prisoun fat Crist spekif of is hehe wifouten doute. pe fridde doute touchid here is more to many men. But men seien comunly fat f e laste ferf ing of fis prisonere is peyne of his leste ^ part, fat haf synned ajens God ; and in tyme wifouten ende shal be jolde ^ al fis peyne. And ech part of fis peyne, fat conteynef al but f e first part, is clepid fe laste payj ' fat man shal jelde to God in hehe. And sif man mai not wende out bifore he have payed al hool fis peyne, and fis peyne is evene wif tyme fat shal laste wifouten eende, men mai see bi Cristis wordis, fat he shal nevere go out of heUe. But Crist spekif here fus, to teche fat peyne and synne moten answere even, fat fe toon be as long as fe tofer; for fis axif Goddis rijtwisnesse. 3^ han herd, seif Crist, pat it was seide to olde men, pou shalt be no lecchour. But certis I seie to jou, pat ech manpat seep a womman and coveitlp hir, to synne wip hir, is now lecchour In his soule. And fis roote of fis synne shulden men drawe out of fer herte, for fanne wole not fis synne buriowne in dede and in custome. And jif pi rijt eye sclaundre pee, drawe him out and caste him fro pee. Many men lyven here in erfe fat done ' werkes good * in kynde, and jit fei failen in fes werkes, for fei done hem in yvel maner ; as many men speken wif wjonmen of hevene, of vertues, and good fing, and jit disposyng dwelhf ^ in hem to make hem fenke amys aftir. And fes werkes, aljif fei ben goode, and ben clepid f e rijt eyje, jit for perils fat comen aftir men shulden remove hem, and caste hem from hem. And fus men shulden fle to shryve algatis wymmen in pryvy placis. For whi? it spedip to pee pat oon of pi membris perishe, pan pat al pi bodi be sent into pe fier of helle. For it is beter to man to wante here werkes of fes wittis, fan to have here dehcis of fes werkes, and herfore be dampned in heUe. And fus it is good to men to be punishid in heUe ; and jit it is not good to synne, aljif it be convertible wif peyne ; for f e toon is just bifore God, and f e tofer is unjust. • leest, E. ' he ;elde, E. ' pay, E. ' So E ; A has and good. ° So E ; A has dwellynge. 176 WYCLIF'S The duty of fleeing dan gerous oc casions. John the Bap tist lilcened to Ellas. And jif pi rijt hoond sclaundre pee, kltte it awey and caste it fro pee ; for it spedip to pee pat oon of pi membris perishe, pan pat al pi bodi go into pe fier of helle. And fis hond is good werkes fat men doon in almes dedis; and it were betere to leeve fes werkes, whanne fei ben mater of pride aftir. No man undirstondif fis gospel fat Crist biddif to kitte mennis hondis, or ony ofer part of man, or fat he shal wante hem in blis. But Crist techif to take awey, jhe, goode werkes of fes partis, aljif man wante in bhsse of hevene fat he hadde don fes goode werkes. pE Wednesday Gospel aftir four>e Sonday aftir Trinite. [SERMON CCX.] Interrogaverunt fesum, — Matt. xvii. [10.] pis gospel tehif how Crist answeride to a questioun of his disciplis, and how he dide a myracle after, fat his disciphs myjten not do. Matheu seif fat, pe disciplis axiden Crist, and seiden. What seien scribis pat Hely mut first come bifore domes day .? And Crist answeride, and seide to hem, Hely is to come, and shal restore alle pingis. Sop'ly Y seie to jou, pat Hely Is now comen, and pei knewen him not, but pei diden in him whatever pei wolden. And so mannis sone is to suffre of hem. And panne pe disciplis undirstoden pat he telde hem of foon Baptist, Crist seif here, and bifore also, of Joon Baptist, fat he is Hely. For if we taken Hehas ' office, and f e hif fat he hadde, and putte it bi Joones liif, bofe two lyves weren oon. For Hely is to seie on English, lordship of God, or strong lord ; and bofe fes acorden wel to Hely and to Joon. And it semef fat fei acorden also to Crist, whom fei figuren. And it semef fat Crist seif here, fat he is Hely, fat shal restore aUe fingis. And so Hely is taken here on fre maneres, for free persones, — Hely, Baptist, and Crist; for alle fes pxee tellen o fing. But Hely and Baptist weren moche hke in lyvyng, for bofe fes two lyveden in penaunce in Helyes, E. WYCLIF. SERMONS. 177 desert, and weren pursued of wickide wymmen, and of princis bi movyng of fes wickide wymmen. And as Hely cam longe bifore f e comyng of Crist whom he figuride, so Joon cam anoon bifore f e same comyng of Crist figurid. Aftirward fis gospel tehif fis miracle fat Crist dide. Whanne Crist was comen to pe puple, a man cam to him, knelyng bifore him, and seide. Sire, have mercy on my sone, for he Is lunatik and yvel suffrep ; for ofte tymes he fallip into pe fier, and ofte tymes into pe water. And Y offrlde him to pi disciplis, and pei myjten not heele him. And fesus answeride, and seide, and spak to his disciplis, 0 kynrede untrowful and weiward'^, how longe shal Y suffre jou ? brynge him hidir to me. And fesus blamede pis spirit, and pe fend wente from him, andpe child was heelid fro pat hour. Here men seien comunly, fat Crist kepte fis to himsilf, to hele men of syknesse, but jif fei weren disposid in hemsilf, to teche fat God heelif no man of goosth sykenesse, but jif he wole worche himsilf ferto in undirstonding and wille. And summe seien here, fat fes aposths synneden in infidehte ; and to teche fat fe prestis aftir may undispose hemsilf bi shrewid lyf goinge fro God, fat God take from hem vertue to mynystre ony sacramentis, or to do oujt medefully. And, in confirma- cioun of fis, fes aposths failiden in fis lunatik, fat hadde ^ an unstable sikenesse, fat varief as f e moone. For as f e moone is modk of moiste fingis, so it hath unstable movyng, fat is unknowun to many men. And fus fes siik men ben unstable, and, for fes aposths weren unstable in feif, ferfore fei failiden in fis cure. God woot what was cause of fis, but wel we trowen fat it was so. weyward, E. So E ; A has hadden. The cure of the lunatic. Speculations on the inability of the disciples to work the SERMONS, VOL. II. 178 WYCLIF'S Christ rebuking the winds and the sea. pE Wednesdai aftir fyf>e Sondai aftir Trinite. [SERMON CCXI.] Factum ' est in una dierum. — Luc. vhi. [22.] pis gospel telhf of a miracle fat Crist dide, to conferme men in bileve. Luk tellif how it fel on a day ^, fesus styede in to a hoot, and his disciplis wenten wif him. And Crist seide to hem, Verie ^ we over pe water, and pei steieden over. But as pei roweden, Crist slepte ; and per fel a tempest of wynd in to pe water, and it was fillid wip wawis, and pei weren in point to he perishid. And pei camen nyj, and wakiden him, and seiden, Comandour, we perishen. And Crist, risynge, blamede pe wynd and pe tempest of pe water, and it ceeside, and per was maad stilnesse. And Crist seide to hem. Where is jour bileve? And pel dreding woundriden, and seiden togidere. Who, trowlst pou, Is he pxsl for he comandlp pe wyndls and water, and pei obeishen to him. Many siche wordis and dedis of Crist shulden conferme men in bileve ; for Crist mai not faile to his Chirche, aljif it be ofte in peril. For he doif al for f e beste, and fei shulden do fat faihf to hem ; and fis bileve shulde stable men to stonde stifly in Goddis cause. ' So in Q J A has Facta, So E ; A has in on day and, ' Ferie, E. SERMONS. 179 pE Wednesdai aftir Jje sixte Sondai aftir Trinite. [SERMON CCXII.] Cum ingressus esset fesus. — Maek x. [17.] pis gospel teUif how many men wenen fat fei ben clene, but jit fei failen; as Mark telhf fat, Whanne fesus wente forp in pe wey, pere cam oon rennynge bifore, knelyng bifore Crist, and preiede him, and seide. Good maistir, what shal Y do to take liif wipouten eende? And fesus seide to him, What seist pou pat Y am good ? per is noon good but God aloone. And here Crist taujte to fle fagyng, and taujte an article of bileve. Goodnesse haf dyverse resouns, in God and in creaturis ; so fat bi gode- nesse fat God is good^, no fing is good but God himsilf. And here shulde f e pope lerne to be not clepid moost blessid fadir. Hast pou knowe pe comandementis ? seif Crist unto fis man. And fis man seide. Which be pel. And Crist reherside sixe comandementis, fat weren more nedeful to fis man. Do pou no leccherie, and slee pou not, and stele pou not, and seie pou not fals witnesse, and do pou no fraude ; worshipe pou pi fadir and pi modir. And he answeringe selde"^ to Crist, Good maistir, alle pes have Y kept fro my jongpe. And fesus lokide on him, and lovede him, and seide to him, 0 ping faillp to pee ; go and selle alle pingis pat pou hast, and jyve hem to pore men, and pou shalt have tresour in hevene, and come pou and sue me. Here men seien comunly, fat fis was an averous man, but he desiride to han bhs, and he was in a maner just. And herfore seif fe gospel aftir, fat he wente awey mournyng,for he hadde many possessiouns, and moo possessiouns wolde have hadde ; and so it was medicine to him to wante alle fes possessiouns, for fei maden him to coveite moo. And fus fis medicine is not general. And freris seien here, fat fer stat is more perfit fan ofer The rich man who could not face tlie con ditions of be coming a dis ciple of Christ. ' \at is in God gode^ E. ^ So E ; A has answeride seide. i8o WYCLIF'S The friars boast of their poverty, but without reason. The injunction to give up riches is not of universal obligation. Christ con demns the superstitious observance of the Sabbath. mennis, for fei han no possessioun, and fat fallif to perfec cioun bi Crist, But fes foolis shulden lerne here two pointis, and holde hem. First, fei shulden not have in comune fat were not nedeful to fer state, for fis havyng more, ajens kynde, is more hatid of Crist and seintis. And however freris speken here, fei kepen f e ^ contrarie to fis povert, sif fei han comunly in comune many fingis fat ben ydil. Leeve we to speke what freris han in propre bileve of fer prelat ; for wel Y woot fat God grauntif not fat fei shulden murf ere fus worldh goodis. pe secounde fing fat freris shulden note shulde be fis, fat Crist seide here not to ech man, fat he shulde sihe al fat he haf and jyve pore men, but to him whom it harmef to have fis aboundance of goodis. And so freris shulden not seie to ech man fat he were frere, but to men undisposid to lyve betere in fe world. And, for freris wanten fis wisdom, fei synnen whanne fei maken ony frere ; for he synnef fat doif a dede, and knowif not wher he do wel or yvel. And so fes freris moten nedis seie, fat alle fes seculer men synnen fat comen not to fer ordre. And fus alle ordris shulden be oon, sif variaunce of f e same ground mut algatis tehe errour in summe of hem. But fis is fals and vanite, as fes ordris ben ungroundid. And bi fe same skile possessioneris, and alle fat wedden hem wif a newe ordre, ben foohs in fe same caas. For fei ben weddid wif staat ungroundid, and chargen hem wifouten cause wif more fing fan fei mai do. Pe Wednesdai Gospel aftir sevenJ)E Soneday aftir Trinite. [SERMON CCXI II.] Abiit fesus Sabato, — Matt. xu. [i.] pis gospel tellif how Crist reprovede fe Fariseis, for fei tehen more bi oo ceremonye fan bi f e substance of fe lawe. Matheu tellif fat, fesus wente on a Sabot bi growynge cor;ms, and ' So in E ; om. A. SERMONS, i8i his disciplis, for pei hungriden, bigunnen to plukke eeres and etc As who wolde take newe whete, and rubbe it, and ete it. And pe Phariseis, seynge pis, seiden to Crist, Lo, pi disciplis doon pat is not leveful hem to doon on Sabotis. And Crist seide to hem, Han je not red what Davip dide, whanne he hungride, and pei pat weren wip him ? how he entride into Goddis hous, and eet pe holy looves of proposicioun, pe which it was not leveful to him, ne to pes men pat weren wip Davip, to ete, but oonly to preestis, bi comun lawe ? Or wher je han not red in pe lawe, pat in Sabotis prestis foulen pe Sabot, in etinge in f e temple '-, and jit pei ben wipouten blame ? For lo, I seie to jou, pat more pan pe temple is. And jif je wisten what it is, pat Y wole mercy and not sacrifice, je shulden never dampne pus pes Innocentis. Here oure Lord supposif wel fat ech synne is in spirit, and sif no spirit synnef but fend or mannis soule, ech synne is in oon of fes, fat is defaute ajens God. And so synnes fat ben in dedis, and in mennis bodies wif outen-forf , ben first groundid in mennis soulis, and ehis fei weren not sich synnes. Of fis may men see opynly, how it is no synne to ete corn or holy breed, whanne no synne goif bifore. .And fis techif f e firste saumple of Crist ; how Davif in hungre ete fe looves fat weren lymytid to prestis to ete ; for sich nede haf no sich lawe. And sif fes postehs '* hadden greet hungre, and God is Lord of ahe fingis, God wolde fat his servauntis token of fis corn, to sus teyne hem m Goddis service. And jif fou seie fat in f e Sabot men shulden not ete in fis manere, certis fis etyng was homely, and men wolden scorne it to day ; but Crist ordeynede it to be, to distrye pride of Phariseis. For many bishopis wolden fenke to day, fat it were dishonour to hem for to ete on fis maner, for nede of mete fat fei hadden. pe secounde saumple fat Crist seif is seid for fe Sabot. For tyme in his owne kynde may nefer be holy ne pollut. But holy placis, fat men mai see, is seid ofte on fis maner. But, Lord ! sif preestis in f e olde lawe myjten levefulli ete in fe temple, whi shulden not fes preestis in tyme of nede ete in presence of Crist ? pes weren sensible conseitis, fat Crist tolde but htil by. And Phariseis • So in E ; A includes the clause in the quotation. apostlis, E. Commentary. l82 WYCLIF'S He that is not against Christ is for him. The text turned against the friars who endeavour to silence poor priests. chargen to day })er custumes )jat ])ei han foundun ; but mande mentis J)at God ha}) bedun J^ei putten bihynde, as untrewe men. And ]?us Jjci fasten as Joones disciplis; but Cristis disciplis taken noon hede but J>at Jiei serve God wel, what meene ever helpe to J)is eende. J3E Wednesday Gospel aftir ei3T]je Sonday aftir Trynyte, [SERMON CCXIV.] Dixerunt discipuli, — Maek ix. [38.] pE ' sentence of fis gospel is seid bifore for f e more part. Mark tellif how, Disciplis seiden to fesus, Maistir, we sawen oon in pi name castinge out fendis of a man, and we forfendiden him, for he suep not us. But fesus seide to hem, Nyle je lette him ; for per is no man pat doip vertue in my name, and myjte soone yvel speke of me. For who so is not ajens us, he is for us. And here may we see f e synne fat f e fend haf newe broujt in, to lette trewe preestis to teche, and kepe fe puple to fes freris, not to profit of fis puple, but to spuyle hem more privyly. Crist bad here not lette fis man to do goode dedis in vertue of him, aljif he were not of his covent ; for Crist lovede more f e Chhche fan fis covent. And it is al oon to lette a trewe preest to preche fus, and to lette a good aungel to do good on Goddis side, or to holde not wif Goddis part, but wif f e fend ajens God. For Crist seif here sofh, fat who fat is not ajens him is wif him. And so fes preestis moten nedis be on Goddis side, and he fat lettif hem here lettif Goddis werk to be doon. And over fis, freris han feendis maneris, fat 00 frere grutchif ajens anofer, and fijtif wif him, whanne heprechif treufe in his lymy- tacioun, as fendis fijten togidere ; but goode aungels ben ever acordid. And fis techif how freris coveiten fer privy spuylyng more fan soule helfe. And myche of fes freris mails comef of fer shrewid coventis, fe which fei gederen above Crist, to • So E ; A has Pis, SERMONS. 183 make party ajens him, for who so is not fus wif Crist mut nedis be here ajens him. And bileve techif us, fat who so prechif in forme of f e gospel mai not faile to his harm, in fing fat he haf nede of. And fus seif Crist to his aposths, to conforte her auditorie, pat who so jyvep hem drynke, jhe, jif it be water, in his name, for pat pei ben Cristis disciplis, soply, seip Crist to hem, he shal not lese his mede. And whoever sclaundlr oon of pes litil pat ben trowlnge in Crist, it is good more to him pat a mylnstoon of an asse he hounden aboute his necke, and he be cast into pe see. And fis shulden fes freris f enken on, and sclaundir* not trewe prestis bi gabbing and backbitinge, bofe to f e puple and to fe prelatis, for hem were betere to be plowjmen fan to be sich freris. And bi f e same skile, hem were betere to be lewide men in greet travaile, fan fus to sclaundir fe comune puple, and make hem be ajens God in bileve and ofer vertues, as ^ fei bigilen ofte hem for wynnynge. And jif pi hond sclaundre pee, kitte it awey ; as, jif werkes of sich freris fat fei worchen for fer coventis doon hem harm to fer soulis, caste fei awey sich ixexehooA,—for it is betere be here feble and pore, as laboreres ben, fan to have here fals lustis, and to go into ever lasting fier. For sich men, dampned in helle, han a worm of conscience, and fis worm diep not, but gnawif hem to greet peyne, sif fei myjten lijtii holde Cristis lawe, and caste awey fes feyned ordres. And if pi foot sclaundre pee, kitte it awey ; as, jif fou have any affeccioun ungroundid in Goddis lawe, leeve it, and reule fi wille bi fe reule fat Goddis lawe techif. For it is betere to a man to be crokid here, and aftir entre to pe Uif of blisse, pan to have two feet here, and after he sent in to helle, havyng fier pat mai not be quenchid : where per worm diep not, and per fier is not quenchid. For what avauntage shal man have, jif he have here jiftis of kynde fat ben susteyned to his ' So in E; om. A. " The reader will observe that the original sense of ' sclaundir,' and that in virtue of which alone it could be a correct rendering of ' scanda- lizare,' which means ' to throw temptations in the way of,' is ex changed here for the more modern use of the term, by which it means to backbite or falsely charge. The guilt of slander. 1 84 WYCLIF'S Fidelity in the administrationof God's gifts. nede, and', over fis, goodis of sich ordris, but fat herbi he haf two feet, but to harm of his soule ? And so it semef fat Crist wolde seie, fat ech man shulde go nyj fe state of kynde, and serve God, and leeve superfine fat man haf foundid bi errour of his wille. And jif pi eye sclaundre pee, take him out, for it is good to pee to have blyndenesse of pis world, and after entre in to pe rewme of God, pan to have here two eyen, and after be sent into pe fier of helle. He haf here two eyen, fat haf bofe a kyndeli lijt, and lijt of fis worldis glorie, fat comef to him bi mannis fynding. pE Wednesday Gospel aftir je nynje Sonday aftir Trynyte. [SERMON CCXV.] Qui fidelis est in minimo, — Luc. xvi. [lo.] Here Crist reprovef averice, and teUif here of many loris. Luk tellif how Crist seide. He pat is trewe in leest ping, he is trewe in more ping. It is seid comunly, fat God jyvef men foure fingis, goodis of glorie and goodis of grace, goodis of kynde and worldly goodis. And fes ^ goodis ben f e leste, to loke to ' profit fat fei doon ; but jit fei ben myche teld bi, and myche bysynesse is aboute hem. But he fat is trewe to God in coveiting of fes leste goodis, he is comunly trewe to God in service bi fes more goodis. And he pat is wickid in pis litil, is wickid in pes more. For bof seculers and preestis, bi coveitise of worldli goodis, serven neifer God bi jiftis of kynde ne bi '^ jiftis of cunnyng fat fei han. And herfore, jif pei weren not trewe in wickide goodis ofpe world, pe which je seien ben jours, who shal trowe to jou in oper ? Summe seien fat fis tixt shulde be fus undirstonden; jif je weren untrewe to God in fes goodis of fortune, who shal trowe to jou fat goodis of kynde or ' So E ; A has loke pe profit. " So E ; om. A. » Namely, worldly goods. SERMONS, grace ben jouris ? Je semen to have bodily lymes, witt, and ofer goodis of kynde, but ahe fes ben not jouris, for je ben sold to fe fend. And jif je have be^ untrewe in oper mennis goodis, who shal jyve jou goodis of blis, fat je shulden have jif je weren trewe ? For men in blisse han verrily possessioun in alle fes goodis. No man pat is servaunt may serve to two contrarie ^ lordis, for ouper he shal hate pe toon and love pe toper, or he shal drawe to pe toon and dispise pe toper, ^e may not serve to God andpe worldli goodis. Phariseis herden alle pes wordis, and, for pei weren averous, pei scorneden him. And fus it wolde fahe to-day of oure religious and oure clerkes, f e which ben jovun to averice ; for fei loven fes goodis more fan ofer. And Crist seide to hem, 3e ben po like patjustlfien jou bifore men ; but God knowip joure hertis, whi je done fus. Many men ^ in fis world, bofe clerkes and seculers, doon fer dedis fat fei done here to seme just unto fe world, and to gete hem worldh goodis, fame of fe world, and ofer trifihs ^, and fus f e ordre of fes goodis is now turned up so doun ; bi f e leest men tellen moost, and f e moste fei chargen not. But nefeles Crist seif soply , pat ping pat Is hye to men Is abhomlnacloun bifore God ; and so mut it nedis be. })£ Wednesdai Gospel aftir Je tenJje Sondai aftir Trinite. [SERMON CCXVI.] Attendite vobis, — Luc. xxi. [34.] Ceist techif in fis gospel to flee peril of worldh goodis. Luk tellif how Crist seif a good lore to Cristene men : Be war to JOU lest jour hertis ben hevyed wif fes free, — in gloterie, in drunkenesse, and bisynesse of pis Hif. And fis were ful nedeful bofe to prelatis and to comuns; for many men liggen in a sleep to regard of goosth wakyng, and fes free fingis maken hem dreme til fe tyme fat fei ben dede, and fanne shuUen fei ' ben, E. ^ So E ; A includes in the quotation. ' So E ; A includes the words whi — men in the quotation. * tryfies, E. 185 The clergy, like the Pha risees, despise the words of Christ. The danger of worldliiiess, 1 86 WYCLIF'S and duty of watchfulness. The efficacy of unceasing Erayer; para- le of the im portunatewidow. fynde noujt of f e richesse in her hondis, and fer hertis ben so hevy fat fei plumben doun to heUe. And fus seif Crist of fe day of dome, pat pat dai come ^ sudeyn upon jou ; ^d herfore he biddif men wake to passe f e periles of fat day ; for pat dai shal come as a gnare in alle pat sitten upon pe face of al pe erpe. pes men sitten upon fe face of al fe erfe, fat coveiten worldis glorie fat is f erinne as a face ; and fei resten in fat glorie, and bisien hem wif alle worldly curis. And fis mai fallen to popis and bishopis, fro f e tyme fat fe world haf gnaryd hem wif temporal possessiouns, and ofer glorie of f e world. And so wake je, preiynge in al tyme pat je be had worpi to fle alle pes pingis pat ben to come, and stonde bifore mannis sone. Ech man mote nedis stonde at fe barre bifore Crist, and be demed aftir his lyf, ofer to bhs or to heUe. And, as Crist techif here, fes free bringen men to helle. But we sleepen and wanten bileve in ahe fes free fat Crist teUif, for bofe bishopis and ofer men traveilen to gnare hem in ahe fes. And no drede fei failen foule in bileve of fis gospel, for elhs fei wolden fayne be delyveryd of lordshipes fat fei ben dowid inne. J3E enleven>e Wednesdai aftir Corpus Christi. [SERMON CCXVI I. ] Quia oportet semper , — Luc. xvui.'' [i.] pis gospel telhf a lore of Crist, how fat men shulden bisili preie. Luk seif fat, fesus tolde to his disciplis pis parable, to teche fat men moten ever preie and not faile ' ; and seide fus, per was a juge in o citee, pat dredde not God, ne shamede ony man. And per was a widewe in pat cite, and cam to pis juge, and seide, 'Venge me of myn adversarie. And bi longe tyme he wolde not; hut aftir he seide wipinne himsilf, Aljif Y drede not God, and shame not of man, nepeles for pis widewe is grevous to me, I shal venge ' scha\ come, E. '-^ So in E rightly ; A and Q have «. ' These words ought to be included in the quotation, but are not, either in A or E. SERMONS. 187 hir, lest she come at pe laste and privyly anoie me\ And pe Lord seip, Heere jee what pe juge of wickidnesse seide. Wher God shal not do veniaunce of his chosen men to blis, pat crien to him nyjt and day? Certis, I seie to jou, pat soone shal God do veniaunce of hem. Sum men seien fat fes prelatis bi fe popis lawe, and lawe of fe chapitre, ben more grevous to f e Chirche fan was juge of fe citee, for fei cunnen summone f e Chirche, fat is wydowe for fis tyme, from 00 place to anofer, to sooke of her moneye. And fus clerkis seien i^, fat suggilare is soukyng to do wrong. And noo doute God wole venge his peple of siche prelatis. But we shulen witen, fat he preief wel fat lyvef wel bi Goddis lawe; and fis preier is myche betere fan wawyng of preestis lippis, for lippis ben fe worste part bi which men synnen ajens God. How serven fei him moost worfih wif fis part fat is so foule? pE Wednesdai aftir twelf>e Sondai aftir Trynite. [SERMON CCXVIII.] Cepit fesus exprobare. — Matt. xi. [20.] pis gospel tellif how Jesus reprovede many citees for fer synne. Matheu telhf fat, Crist bigan to reprove citees, in which weren done many vertues of him, for pei hadden not do penaunce, for fe synne fat fei hadden done. Woo to peel Corojaymj woo topee I Bethsaida ; for if in Tire and Sidon hadde be done vertues pat ben don in jou, longe ago pei hadden do penaunce in aishen and hayre. Nepeles Y seie to jou, pat to Tire and Sidon lesse peyne shal be don in pe day of jugement, pan shal he to pes two citees. And pou, Capharnaum, where pou shalt be hied to hevene ? pou shalt droppe doun into helle : for if in Sodom hadden vertues be " Not a very correct translation of the 'sugillet' of the Vulgate. Nor are the Wycliffite versions any better, which render, the one ' stran gle,' the other ' condempne.' •> Imagining the word to be a derivative of 'sugo.' The danger of neglecting spiritual op portunities. WYCLIF'S The meekness of Christ under persecution. done pat ben done in pee, perventure pei hadden dwelt into pis day, Nepeles Y seie to jou pat it shal be softer e to pe lond of Sodom at domesday pan to jou. And fes free citees bitokenen free synnes fat weren done in hem. And interpretatioun acordif wif f e storie of bofe sidis ; for where God jyvef betere jiftis, ben men more unkynde to synne. And for fes londis of hefene folk myjten be good of fer free wiUe, ferfore seif Crist, fat peraventure fei hadden do penaunce longe sif en. And seed of Goddis word fat fei token was more worf fan mannis seed ; and herfore fei hadden more synne to waste fis seed fan f e tofir. And jif fou axe, sif Crist wiste fis, what movede him to preche here, and not to preche in ofir countries, where he myjte have done more good, sif he is God and al is his, and he may not accept persones, — we bileve fat fis is sof, but God woot whi he dide fus, for worfi nesse of his kyn, or meritis of patriarkes bifore. But al fe Chirche shal be betere for fis dede fat Crist dide, fan jif he hadde convertid ofer, and lefte to preche to fes folk. And fus bishopis ben more to blame, and alle fes newe rehgions, whanne fei ben unkynde to Crist, fan ben ofer lesse bounden. Pe Wednesdai Gospel aftir ])RittenJ)E Sonedai aftir Trinite. [SERMON CCXIX.] Abeuntes Pharisey'^, — Matt. xii. [14.] pis gospel fat Matheu telhf spekif of vertue of Crist, how meke and vertuous he was ajens malice of his enemyes. Matheu seif pat, Phariseis wenten out, and maden her conceit ajens fesus, how pei shulden leese him, for he was contrarie to fer hif But fesus, pat knewe pis, wente pennes, and manye sueden him, and he helide hem alle. And he bad hem pat pei shulde not make him opynly knowun ; pat pis were fulfillid, pat was seid of Crist bi Isay ; Lo, my child pat Y have chosen, my loved In whom ^ Pharisei, E. SERMONS. 189 it pleside wel to myself ; Y shal fmtte my spirit on him, and he shal telle jugement to hepene men. He shal not stryve, ne he shal crye, ne ony man shal heere his vois in pe stretis. He shal not breke a rede ' brysid, and he shal not quenche flex pat smoklp, til he caste out juglnge to victorie. And in pe name of him shulen hepene folk hope. Men expownen fis profecie sof eh of Cristis persone. For to f e manheed fat he took, aUe fes condiciouns acorden ; for he was moost vertuous man, and moost meke man of aUe ofer, sif he dide wifouten defaute alle fe dedis fat he dide. For jif he were veniable here no man myjte suffre his veniaunce. He was meke to seculers here, fat weren unstable as f e reed, and meke to preestis of fe chirche, fat smokiden bi pride as brent flex. But o dai of Crist shal com.e, in which he shal juge aUe men ; and fanne he shal shewe his mijt, whanne it nedif not to spare more; but jit his mekenesse and his mercy shulen be medhd wif aUe hise dedis. Pe fourten])E Wednesdai aftir Corpus Christi. [SERMON CCXX.] Alt ad fesum unus, — Luc. xh. [13.J pis gospel tehif a parable, how men shulden fle averice, and specialh preestis of Crist. For Judas fel bi fis synne, and bitraiede Crist his maistir, as f e gospel berif witnes ; and ahe fe synne fat preestis done, in fe office fat Crist haf jovun hem, comef of averice of hem ; and fus fei ben his traitours, as Judas. Luk tellif fat. On of pe puple seide to fesus, Maistir, seie to my bropir pat he departe wip me pe heritage. For him foujte fat Crist was just, and sum part shulde he have, as freris seyn now fat bishopis cunnen fijte best of alle men, and it fahif moost to hem, sif fei ben lordis of al fis world. And fus Macabeus ^ foujten, and Crist bad hise apostiis siUe fer cootis. ' So E ; red, A ^ Machabees, Q. Avarice should be shunned by all, but es pecially by the clergy. 190 WYC LLF'S The friars falsely assume for the clergy the right to wield the tem poral sword. and bie hem swerdis ; but wherto but for to fijte ? And fus freris wenden in greet aray, and stiryn many for to fijte. But sum men seyn, fat it helpif not but to gete hem newe martirs. For, as fei seien, ech man fat ^ dief fus is fuhi assoilid bofe of peyne and of synne, and fus he fleif streitly to hevene, and fanne he is a martir. Who can denye fis ? Suppose we fat fis is heresye, fat Crist taujte his aposths to fijte fus wif iren swerdis, but wif swerd of Goddis word, fat stondif in mekenes of herte, and prudence of mannis tunge. And as Crist was mekeste man, so he was moost drawen fro fe world, and wolde not juge ne devide heritage among men. And jit he cowde have do fis best, jif it myjte have fallen to him. And fis were lasse perilous fan to devide benefices, for mede of good were more, and errour of wickide were worse. And fus f e aposths dursten not chese Mathi, but kepten fe chesyng to God. And fus seip Crist in fis gospel, 0 man, who made me juge or departere among jou ? As who seif, God bad me not do fis, and whi shulde Y take fis ofiice speciali ? sif God haf ordeyned fis lawe and ofiice for seculer jugis. And myche more, sif God haf ordeyned fat clerkis shulden not fus be dowid, to parte fis dowyng amdnge hem faUif for a fendis crafte. And here heretykes cryen, fat fis gospel denief not fat ne Crist departide fis heritage, but he axide a questioun herof; sif Moises, bi conseile of God, was juge fus of heritages. But tehe fes heretykes how Crist jugide here, and in what forme, and whi f e Hooh Goost hidde fis jugement fro f e Chirche. And Crist seide to hise disciplis, Se jee, and flee je from alle maner of averice, and speciah from averice fat stondif in siche jugis. For Crist myjte have wonnen myche money, jif he wolde have jugid fus ; but he muste have jugid ofte fat neifer of fes partis shulde have fis. And Crist seif aftir fus, pat not in aboundaurue of sicM goodis pat a man hap, stondip his lyf, but in fe contrarie. For men shulden in state of innocence have lyved wifouten sich goodis, and many men lyven betere fat han here noujt of fes, as Baptist and ofer men, as fes Jewis moten nedis graunte. And so fis is a fals principle fat worldly men usen to-day, — ever fe more fat a man haf, ever fe more worf ' So E; om. A. SERMONS, 191 he is. And fus fes averouse men tellen myche fat oon be worf a fousand pound. But we tellen hem of oure bileve, fat Joon was betere fan alle fes richessis. Crist seide to hem a lienesse, to stire hem from averice. pe feld of 00 riche man broujte forp plentenous fruytis, and he poujte wipinne himsilf and seide. What shal I do? for Y have not to whidir Y shal gadere my fruytis. And he seide, pis Y shal do ; Y shal distrle my bernes, and Y shal make more; and pidir Y shal gadere alle pingis pat growen to me, and my goodis. And Y shal seie to my soule, Soule, pou hast many goodis put up for many yeris ; reste, drynke and ete, and make feestis. But God seide to him. Fool, pis nyjt shulen pe fendis take awey pi soule fro pee ; and pingis pat pou hast maad redy, whois'^, trowist fou, shulen pel be? So it fallip, whoso tresourip to him, and is not riche in God, And Crist seide to his disciplis, Herfore Y seie to jou, nyle y be bisye to joure lyf, what je shulen ete, ne to joure bodi, what je shulen be clopid wip; for^pe liif is more pan pe mete, andpe bodi is more pan pe cloip. And so more bisynesse shulden men have for fis betere fan for f e worse, and specialy for fat place where fe soule and f e bodi shulen evere more dwelle. And fus men shulden gadere vertues, to fede fes partis in bhs of hevene. Biholde je pe crowe s ; for pei neiper sowen ne repen, and pei han neiper seller ' ne bernes, but jlt Godfedip hem ; myche more God wole fede his servauntis. And fus for beste fing shulde man be moost bisye. Pe Wednesday Gospel aftir Jje fyften})E Sondai aftir Trinite. [SERMON CCXXI.] Factum est in una dierum. — Luc. xx. [i.] pis gospel is toold bifore fulli to al Jje lettre ^ but marke here how sikir it is to preche \t gospel and leeve dremes. For freris * wioos, E. 2 So in E ; the passage So it falli]h—for is wrongly excluded from the quotation in A. ^ celir, E. The rich man who enlarged his barns. « See p. 172, supra. On the false and Interested preaching of the friars, both 192 WYCLIF' S those on the side of Urban, and those ad hering to Cle ment. prechiden now late a dreem"; but fei cowden not rede wel, and fei leften treufe of fe gospel. And fus fei han harmed oure lond, bofe in men and moneie, and love of God, and mannis frendshipe; for so myche frendship as we han lost, shulen freris nevere hely gete ajen. And so f e wynnyng fat fei shulden have getun for trewe prechinge of f e gospel, were betere fan many hundrid fousynd mark. But myche more fei maden us lese; for men fat knowen siche journeis and dis- pensis in money, wif hors and harnays, seien fat it comef to more, wifouten ofer harmes fat ben fallun. And noo drede ahe freris, or many, assentiden to fes heresies fat fes freris han prechid here, to gete moneie of f e puple. Lord ! jif men weren led bi witt, and wolde no more fede sich, bifore f e rewme were restorid of fis harm fat fei han don. For it semef to many men, fat til fat tyme freris ben acursid ; and comunyng ' fus wif cursed men shulde not profit to oure rewme. And dedis of hem fat God cursif ben hth worf or noujt to blesse. Late hem lyve on fer werris, and on fer martris fat fei han getun, or siUe fer feyned indulgence ; and disseyve fei no more oure rewme ; for feyned gabbingis fat fei heepen shulde make no treufe to man of witt. Have we alle fes freris in suspect, in mater of bileve or ofir; for fei han sowen fus opynh lesyngis, ajens bileve. And no drede Clementis freris wolen as faste feyne ajens us ; for come fei in anofer lond, fei wolen soone assente to Clement; and so fei wolden now here, jif fei hopiden worldli wynnyng. But God forbede fat oure bileeve be led bi sich heretikes; fat seien fat fe fendis eleccioun makif hem newe article of bileve ; as freris fat ben wif Clement seyen fat it is fer bileve, fat Clement is heed, of hooh Chirche ; as oure freris feynen fus of Urban. Who shulde have hem not suspect of heresie fat fei han prechid ? ' So E ; A has comune. " See p. 1 66 supra. WYCLIF, SERMONS. 193 pE sixTENjiE Wednesdai aftir Corpus Christi day. [SERMON CCXXII.] 'Venit fesus ad villam. — Maek viu. [22.] pis gospel telhf of a myracle, how Crist heehde a blynd man. Mark seif fat, fesus cam to pe toun of Bethsaida, and pei bryngen him a blynd man, and preieden Crist to touche him. And Crist, takynge pe blynde mannis hond, \an(f^ ledde him out ofpe strete ; and Crist, spittinge in to his eyen, leide upon him his hondis, and axide him wher he saw oujt. And he lokide, and seide, Y see men goinge, as trees, pan Crist fmtte efte his hondis upon his eyen, and he began to se, and he was restorid to sijt, so pat he saw clerely alle pingis. And Crist sente him into his hous, and had him go into his hous, and jlf he entre into pe strete, loke he telle no man. Crist fledde veyn preising, and algatis of fis toun ; for it was oon of f e free touns fat Crist reprovede for her synne. And herfore Crist ledde him out of a street of synful men, to teche us fat summe synful men wolen veynly take goode dedis^, and men shulen lette to worche bifore hem, for depravyng of fe werkes. But here men axen comunly, whi Jesus, fat is al myjty, helide not first fuhi fis man, sif fe myracle hadde be more. But here men taken as bileve, fat alle fingis fat Crist dide weren doone for certeyn resoun, and for greet witt on fer maner. And here Crist propheciede how fis citee was disposid. Summe of fis citee weren goode, and weren growynge in ver tues, and fis figuride Crist here, and lefte counfort to ofer men to laste in vertues, aljif fei done not beste anoon. And trowe we not fat Crist dide here dispitously or unhonestly, spittynge in fis mannis face to jyve sijt to his ijen. For Cristis spotel hadde greet vertue, and was contrarie to venym of fe fend ; as philosophris seien it is of spotil of a fastyng man. And fus Crist jaf devocioun and vertue to fis man to preie ; and it is honest with sich spotele for^ Cristis hond to waishe his eyen. ' om. E. ^ Goddis dedis, E. » So E ; A has fro. SEEMONS. VOL. II. O The blind man restored to sight. Commentary. 194 WYCLIF'S The parables of the ffrain of mustara seed and the three measures of meal. tE SEVENTENfE WEDNESDAI GOSPEL AFTIR CORPUS CHRISTI DAI. [SERMON CCXXIII.] Dixit fesus discipulis'^, — Matt. xiu. [31.] Ceist telhf here two parablis, fat teUen f e state of his Chirche. First he seif fat, pe rewme of hevenes is maad liche to a corn of senevey, pe which a man takip, and sowip it in his fild. pis corn is lest of alle seedls, fat men sowun comunly in f e feeld. But whanne it Is growun, it is more pan all wortis, and it is maad a tree, so pat foulis of heven comen and dwellen in his branchis. Men undirstonden comunly fis parable of Cristis Chirche, fat dwehif here upon erfe, and was but a litil floe whanne Crist chees his apostlis, bi suche ordre as he wolde. And fus fe Chirche is ofte clepid fe rewme of hevenes, for fe heed. A senevey seed in divers contrees haf diverse propirtees. It is hely fat fis seed hadde fis propirte in fe lond fat Crist was inne; it was htil in quantite, and sowun in gardeynes, or in f e feeld ; and of leeves, whanne it growif , men maken potage in fat cuntre ; and after it growif to a tree, as done malues in sum contre. pus growide fis Chirche bi vertue of Crist, fat was lest for moost meke. And fis seed was bigynnynge of alle f e Chirche, fat now is greet, pis Chirche was sowun in fe feeld, whanne it growide here in erfe. And it contrarief not herto fat Crist was a whete corn, and fel in to fe erfe and was deed, as Joon tehif fat Crist seide. pis Chirche growide aftir to an hije tree, and cam to fe hijnesse of hevene; and grete lordis here in erfe dwelten in branchis of fis tree. For emperours and kingis bicamen Cristene in par- ticuler chirchis. Men seien fat senevey haf fis kynde, fat it is good for sause of mustard, and confortif mannis nerves, aljif it be sharp to mannis nose, pus Cristis Chirche lyvede first, fat^ it was sause to ofer men; and not oonli salt of fe erfe, as Crist seif of hise aposths, — for men weren confortid bi ' So E ; A has disciplis. ' pat is, E. SERMONS. 195 Cristis preestis to holde his lawe and go his wey. And so senewis of many men weren confortid for to move, and para- lasie was put awey, for fei weren stable in bileve. But fei weren odious to many, for worldly men loveden hem not; and so fame or sause of nose was ful sharp in fes men. And so Crist tellif in fis parable, on what manere his Chirche shal lyve. pe secounde parable fat Crist seif here is seid fus. pe rewme of hevenes is Hke to sour dowj,pe which a womman takip, and hidip in pree lumpis of mele, til pat al be soured, pis fing is knowe to wyves, and includif myche witt; for of comoun fing and knowun shulden fe comouns beste take fer witt. But we shulen first undirstonde, fat o fing bi fis witt may signefie diverse fingis bi diverse propirtees: as a lyoun bi Joones speche is Crist of fe kynrede of Juda, and a houn signifief bi Petre fe fend as he temptif men. And fus sour dowj is old synne, bi f e witt fat Poul seif ; but here sour dowj is savery fing fat fordoif wlatsunnesse '- pis womman is Goddis vrisdom, fat hidif fis savery sour dowj in fre porciouns of mele, to make breed after savery. Men fat ben disposid bi God to be pastid ui hooly Chirche, ben fis mele fat Crist seif here ; and fis sour dowj is his lymes, fat darken in fre partis of mele, whanne fei ben moved of God to fenke and speke and do wisely, bi ensaumple of f e Trinite. Alle pes pingis spake fesus in parablis bi pe puple, and wipouten parablis spake he not now to hem ; to fulfille pat word pat was spoken of pe prophete, fat seif fus of Crist ; / shal opene my moup in parablis, Y shal shewe out hid pingis fro pe bigynnynge ofpe worlds. ' wlatsunnes, E. " In the Sarum Missal this gospel is given as that for the eighteenth Wednesday after Trinity, or Corpus Christi ; while for the gospel of the seventeenth Wednesday reference is merely made to that of the twenty- third, Cum venisset Jesus, o-=oa^S§<€ct- Second parable and com mentary. 1^6 WYCLIF'S The parable of the tares explained. Parable of the supper. Pe NyNTKN)>E Wednesdai Gospel aftir Corpus Christi dai. [SERMON CCXXIV.] Accesserunt ad fesum. — Matt. xui. [36.] pis gospel teUith how Crist expownef a parable fat he hadde seid. Mathew tellif fat, Disciplis camen to fesus, and seiden. Declare to us pe parable of taris of pe feld. And Crist an sweride, and seide ; He pat sowip good seed is mannis sone ; and pe feld is pe world ; and pe good seed ben sones of pe chirche, but pe taris ben wickid children, Butpe enemye pat sowip pes taris is pe devyl, fat makif discord ; butpe ripe corn is pe eende ofpe world, and pe reperis ben Goddis aungels. perfore as taris ben gederid, and ben brent in pe fier, so it shal be in pe end of pe world. Mannis sone shal sende his aungels, and pei shulden gadere of his rewme all sclaundris, and hem pat done wickidnesse, and pei shulen sende hem in to pe chymeney of fier ; pere shal be wepyng and gnastyng of tep. panne just men shulen shyne as sunne in pe rewme of per fadir. He pat hap eeren to heere, heere he fis witt expowned. Ech preest fat haf witt shulde first knowe fis parable, and after fes wordis fat here ben seid, and fanne may he lijtii knowe what fis parable wolde meene. On TWENTite Wednesdai aftir Corpus Christi. [SERMON CCXXV.] Dixit fesus principi, — Luc. xiv. [12.] pis gospel tellif how a man shulde do his almes, and to what men. Luke tellif how, fesus seide to a prince of Fariseis, Whanne pou makist a mete or soper, nyle pou clepe perto pi frendis, ne pi hreperen, ne pi cosyns, ne pi riche neijboris, leste pey'^ bidden ' So in E ; A excludes lest pei from the quotation. SERMONS. 197 pee ajen, and reward be maad here to pee. But whanne pou makist a feeste, clepe pou pore feble men, blynde, and lame, and pou shalt be blessid, for pey^ han not wherof pei shulen jelde pee, for it shal he jolden to pee in pe ajenrysyng of just men. Whanne Crist hadde seide pes pingis, oon of hem pat eten togedere seide lo him, Blessid is he pal shal ete breed inpe rewme of God. Here men ben taujte to what fre men fei shulden do fer almes bodih ; for to pore feble men, to pore lame men, to pore blynde men. For a man may be feble, lame, or blynd, and ful riche ; but whanne he is pore wif ony of fes free, fanne he is able to take sich almes. And, for alle curatis shulden be pore, and ben alle feble to do fer office, and to traveile for fer mete, ferfore fei taken almes as pore feble, and don beter goosth almes ajen. And fes blasfemes out of bileve, fat seien fat Cjist spekif ,here falsely or uncompletly to teche men to whom fei shulden do fer almes, ben comunly stronge beggeris, and tirauntis in Cristis Chirche. But fes heretikes shulden not be trowid, ne be nurishid wif sich almes. Men may jyve sich men good bi ofer title fan title of almes, as bi felowship or lordship, as many taken ofte mete wel. pE OON AND TWENTlhE WeDNESDAI AFTIR CORPUS ChRISTI. [SERMON CCXXVI. j Factum est ut intraret in, — Luc, vi. [6.] pis gospel tehif how Crist hehde a man upon fe Satirdai, and answeride to men fat accusiden him, and proved bi resoun fat he dide wel. Luk telhf fat it fel fat, fesus wente into pe synagoge, and taujte perinne. And per was a man pere, and his rijt hond was drye, and pe Scribis and Fariseis aspieden, wher Jesus heelide on pe sabot, pat pel shulden fynde to accuse him. And fesus knewe pe poujtis of hem, and seide tope man pat hadde pe drye hond. Rise pou, and stonde in pe myddil. And he roos 1 So E ; A has pe. Commentary. Cure per formed on the Sabbath day. 198 Commentary. The power of faith. WYCLIF'S and stood. And fesus seide to hem, I axe where it be leveful to do wel or yvel inpe sabot ; to make a soule saf or to leese it. And Crist lokide alle men'^ aboute, and seide unto pis man, Stretche out pin hond. And he stretchide it out ; and his hond was restorid. And pei weren fulfillid of unwisdome, and pei spaken togidere, what fanne pei shulden do of fesus. Crist makide many resouns fat man brekif not fe Sabot, jif he do mirachs on fis day, aljif fei ben bodili werkes. For fanne shulden men moost do wel, in werkes fat God wole have done ; but God wolde have fis werk done, for he him self dide fis myracle. "^xi Crist hadde do fis myracle for hyre, fanne fes Fariseis hadden wel argued. But it is good to traveil bodily, and freely to serve God. But fus dide Crist, in doynge myrachs, as he shulde ^ upon Sabot. For in state of innocence men myjten traveile bofe bodili and spiritualy to serve God in nedeful fingis; and fus servide Crist to God, doyng mirachs on fe Sabot. And fis was a medeful werk, and God was auctor ferof; and herfore dide Crist sich werkes comunly on fe Sabot. Pe TWO AND TWENTI])E WEDNESDAI AFTIR CORPUS CHRISTI. [SERMON CCXXVII.] Amen, Amen, dico vobis. — Maek xi. [23.] pis gospel tehif men what vertue is in rijt bileve. Mark tellif fat, Crist seide, Sepely Y seie to jou, pat jif ony seie to pis hill. Take pee awey, and sende pee into pe see ; and doute not in his herte, jif he trowe rijtly,pat whatevere he seip shal be do, panne it shal be don to him. Here ben many objecciouns fat fes wordis of Crist ben false ; sif many men may axe fingis, and trowe into hem, and jit mai faile. But prove fou fat fis man doutif not, but spekif rijtly, and fanne fou makist an argument fat Cris,t and his gospel ben false. But fou provest not fat fou ' on alle men, E. schulde do, E. SERMONS. '99 takist, and ferfore caste fis skile awey. But ech Cristene man shulde trowe, fat what skilful fing he axif God shal do to him, be it more or be it lasse. But discrecioun is here nedeful, fat man axe fat he shulde axe ; as fat he tempt not God, to axe fing fat is not nedeful, but nedeful to prove Cristis bileve ; and fanne mut it nedis be, sif God failif not in nedeful fing, and in power he mai not faUe. And God haf kept evere a word, answerynge to men fat tempten Crist. For which ping Y seie to JOU, alle pingis whatevere je axen in good preier, bileve je pat je shtden take hem, and pei shulen come to jou. And whanne je shulen stonde to preie, forjeve je If je han oujt ajens ony, so pat jour fadir pat is in hevene forjyve to jou jour synnes. And fus ech man shulde forjyve alle f e synnes doon ajens him, for he shulde forjyve his injurie, and leeve to God what he wole do. But injurie don ajen God is propre to God to forjeve. And it is ofte resonable to aske faste bodily dettis, as men axen almes of men ; and God biddif fat fei shulden do almes ; but be war fat fou axe noo veniaunce of fing fat is propre to God. And here men seien, fat Crist haf grauntid to ahe hise prestis, and first to popis, fat whatever fei bynden or unbynden above erfe, it shal be fus doon in hevene. And fis is soif whanne fei done fus above fe erfe, — as we han seid bifore; — so fat fei han cunnynge to acorde wif f e keyes above ; and eUis fei done not fus above f e erfe, but in f e erfe, or bynef e fe erfe. And fus a man shulde forjeve his wrong, and leeve to Crist rijt punishing. And so it semef no gospehs dede ^ neifer to fijte ne prisoun men, but jif God bidde to do fus ; and fanne men don as Goddis servantis. And fus seif Crist fat, '^if jeforjeven not, panne jour fadir pat is in hevene shal not forjeve jou joure synnes. Here mai we see fat Crist wole part fe wrongis fat men doon ajens men, and fat men doon ajens God; for fat forjyvef noon but God. And jif a man be Goddis trewe viker, fis viker forjyvef in Goddis name. But fis foijyvynge is al ofer fan forjyvyng fat God forjyvef. ' gospel dede, E. Forgiveness of injuries. The power of the Iceys. 200 WYCLIF'S Christ pays the didrachnia. Christ's ex ample teaches that princes may tax the temporal pos sessions of the clergy. pE Wednesdai Gospel aftir Jjre and twenti Sondai aftir Trinite. [SERMON CCXXVIII.] Cum venisset fesus. — Matt. xvii. [23.] pis gospel tellif how meke Crist was, fat he jaf tribut to fe emperour; and jit fe emperour bi mannis lawe shulde not axe fis of Crist. Mathew tellijj fat, Whanne fesus and his dis ciplis camen to Capharnaum, per camen, of f e emperours ser vauntis, /a/ token tribut of men to Petre, and seiden to him, ^our maistir paiep no tribut. And Petre seid, ^he. As who seif, sof it is he paief noon, for he is noon housholding man, and he haf noo rentis ne goodis, wherfor he shulde paie fis tribut. And whanne he was entrid into pe hous, Crist cam bifore Petre, and seide, Symount, what pinkip pee ? Kingis of erpe, of whom taken pei tribut or tallage ? of per sones, or of aliens ? And Petre seide, Of aliens. And fesus seide to Petre, panne sones be free fro fis. For it semef fat Crist wolde meene fis resoun unto Petre ; jif f e kingis of erfe taken no tahage of fer sones bi mannis lawe, myche more fei shulden not take of Goddis Sone bi mannis lawe. But pat we sclaundre hem not, go to pe see, and caste an hook, and pat fishe pat comep first up, take to pee, and opene his moup, and lo, pou shalt fynde a manere of moneys. And fis money is as moche or more as fes servauntis axiden of Crist, for dragma ^, as men seien, was worf aboute sevene pens, and stater, as men seien, is worf so myche or more. Crist had Petre take pis stater, and paie it for Crist and Petre ; and fanne f e maistir and ^ his covent weren quit of paiyng of fis tribut. Here seien clerkis sof eh, fat Crist shulde paie fis tribut, for Goddis lawe, fat is Goddis wille, nedide Crist to paie fis. And ' So E ; A has didragma. ^ So in E ; A has of his cmient, and also weren ; evidently therefore and is the right reading. » The first Wycliffite version ex- which is simply ' standard.' The plains ' stater ' to mean ' a certeyn stater then current in Palestine was of moneye;' in reference doubtless equivalent to 4 drachmas. to the original meaning of the word. SERMONS. aoi here mai men see bi resoun, fat Cristis preestis shulden not grutche jif men token ^ fer temporaltes; for oure Jesus grutchide not. And jit he hadde no temporaltees of kingis fat dwelten in fis erfe ; for he ordeynede in f e olde lawe fat his preestis shulden have no sich lordship; and he kepte it in fe newe lawe, for him and hise, ful streitly. But jit Crist taujte Petre to take fe stater of fe water, and fat passide mannis possessioun, and mannis witt, fat it was fere. And fus Crist taujte fat God wolde fat he obeishide fus to fis kyng, for ehis hadde Crist synned here, in doinge fat he shulde not do, or fat God wolde not fat he dide; but cursid ben fei fat trowen fis. pE Wednesdai Gospel aftir foure and twenti Sonedai aftir Trinite. [SERMON CCXXIX.] Homo quidam habebat duos. — Matt. xxi. [28.] pE witt fat fis gospel seif is toold bifore in f e fyffe weke aftir Domine ne in ira, and fere men mai see fis gospel^. But sif al witt is in Goddis lawe,-and bi fe same skile in fe gospel, sumwhat moten men seien here of fe witt fat f e gospel telhf. Matheu seif in fis gospel, fat God hadde two sones, bofe f e hefene men and f e Jewis. But fe firste seide, he wolde not do his bidding; aftirwaTd he hadde forf inking, and dide fe dedis fat God bad him. pe Jewis seiden fat fei wolden do, and failiden falsh in fer dedis; and fus fei weren more to blame, for more falsehede in word and dede. And here men douten comunly of fe sixte maner of con- sence^ fat is whanne a man leevif to reprehende an opyn synne. pus seien seintis, fat him wantif not scripul of privy felowship, fat leevef to blame an open synne. And anofer ' taken, E. '^ consent, E. " See above, p. 27. ' Domine ne is no introit with such a beginning in ira ' one would suppose to be the in any office falling near the octave first words of an introit ; but there of the Epiphany. The professing disobedient,and the re pentant obe dient son ; by the first are meant the Jews, by the second the Gentiies. Whether men wlio do not reprove open sin are guilty of consenting to it. ao2 WYCLIF'S Objectionstated and answered. seif, he fat may amende and is nechgent, wifouten doute he makif him partener of fe trespas. And fis same techif Cristis dede, fat is comaundement to Cristene men, for it sef hijer to hem fan ony man mai speke bi vois. Crist, al vertuous and al witty, blamede hye preestis and Phariseis, and jit he wiste fat herfore fes ypocritis shulden shape his def. And no man of bileve haf drede fat ne here was ground of errour ; for Crist reprovede where moost was nede, and so shulden men do to-day. Crist jaf f e forme how men shulden blame fes folk bi weie of charite ; for he seif fat hem fat he lovef, he reprovif and chastisif. And he seif in Joones gospel, fat he jyvef a newe mandement fat hise lymes love togidere rijt as he lovede hem. And fus aspie fou what is cause of f e synnes of fes two ' folk, and drawe mekely awey fis cause, and fanne fou doist as Cristis child. And sif lordship and temporal goodis nurishen synne in fes two folk, drawe awey fes two brondis, and fis boylyng wole after quenche. And no drede assent to fes menes is to assente to fes synnes. Many seien fat fei wolden fat fes synnes weren fordone in f e Chirche, and jif eif er fei ekyn ^ fe fier, or leeven to wif drawen fe brondis ;— as who seif, Y wolde fayn fat fe hete of fis water were^ quenchid, and jit Y putte under fier, and leve to wif drawe fe brondis. pis consence is wel knowun of Crist, fat knowif al fing. And fis blamyng shulden men do, for love to fes two folk; for no drede Crist for love reprovede hie preestis and Phariseis. But here men rephen comunly, fat bi fis skile ech man assentif to ech synne doone in f e Chirche ; for a man assentif fat ceesif to speke ajens fis synne. Also many knowun not fis synne, and ben not in power to ceese it; how ben fei obhshid herto of God, fat worchif al bi resoun? Here Cristene men shulden have no drede fat ne fis consent is comune now. And so it is seid ful sofly, fat whoever synnef ony wey assentif to al synne fat is done fanne, as many men drawun a boqt. But here we moten distingue blame fro lijt synne fat we moten have, for ehis holy men assentiden ever to al manere synne. Do we now fat in us is, and God wole ' So in E ; A has twoo, ^ eken, E. = So E ; weren, A. SERMONS. 203 have us excusid. And to fis secounde evydence a man shulde nevere ceese to ajenstonde fes synnes, wher he be alyve or deed. For lyve a man rijtfully, and for him God helpif his Chirche. And fus ech hooly deed man helpif ajens ech synne here in f e Chirche. But summe shulen helpe in o maner, and sum in anofer; as lyvyng, to whom God jyvef witt, shulen helpe bi resoun and bi wordis, and ofer lyvynge, to whom God jyvef power, shulen helpe bi prudence of fis power, and ofer, sjmiple idiotis, shulen helpe bi fer good liif; and so no man is excusid fat he ne shal helpe on sum maner. And sif f e helpe is in Goddis hond, feblenesse of bodi excusif ^ not. And bi fis mai men undirstonde how f e fridde object shal be assoihd^ As ech man knowif al fing in generalte, so he knowif synne. And lyve he medefully, and God wole departe his meed, and helpe bi him where nede is. And fis shulde ech man knowe, as Goddis lawe shulde be al knowun of ech man in his degree, of summe more and of sum lesse, after fat God haf obhshid him. And so ech man shulde wite fat preestis shulden lyve a pore hif; and fus necligence, or levyng for to helpe in Goddis cause, is fe firste and mooste synne fat rengnef now in fis Chirche. And Crist diede in fis cause, to prynte it betere in Cristene men, fat fei shulden fenke to helpe here for more profit fat comef ferof. pE Wednesdai Gospel in ymber weke in Septembre moneJje. [SERMON CCXXX.] Respondens unus de turba. — Maek ix. [16.] pis gospel telhf how Crist dide a miracle, fat he reservede to him. And many seien fis is fe same fat Luk teUif of fe lunatik. Mark seif fat, Oon of pe puple answeride, and seide to fesus, Maistir, Y have broujt my sone to pee, pat hap a domb spirit, pis spirit is clepid bi fat name of fe siiknesse fat he 1 So E ; A has excusid, » How the third objection is to be solved. The casting out of the dumb and deaf spirit 204 WYCLIF'S Commentary. makif; and fus, for he makif a man domb, he is clepid a domb spirit. And he harmed many weies fe man fat he dwelte inne ; for where evere pis spirit takip him, jif he may, he fruyship ^ him doun, and panne hefropip, andgnastip wip his teep ; and aftirward he wexip drie. And Y seide to pi disciplis pat pei shulden cast out pis spirit, and pei myjten not. And Crist answeride to hem, and seide, 0 kynrede untroweful, how longe shal I be wip jou I how longe shal I suffre jou 1 brynge je pis siik man to me. And pei broujten him to Crist. And whanne Crist hadde seyn him, anoon pis spirit troubllde him, and he, cast doun inpe erpe, was waltrid and fropide. And Crist axide his fadir. How myche tyme is it fro pat pis is fallun to him? And pe fadir seide. Fro childhood. And ofte tymes hap he puttid him in fier, and watris, to lese him; but jif pou maist otejt, helpe us, and have mercy on us. And fesus seide to him, '^ifpou maist bileve, alle pingis hen possible to him pat bileevep. And anoon pe fadir ofpe child cryede wip teeris, and seide. Sire, Y bileve ; helpe myn untroupe. And whanne fesus hadde seyn pe folk rennynge pidir, he manasslde pe unclene spirit, and seide, pou deef and domb spirit, I comande pee, wende pou from him, and entre pou no more in to him. And pis spirit, cryinge, made him scrawW', or, al to-teerynge him, wente oute from him ; and pe child was maad as deed, so pat manye seiden, pat he is deed. And fesus, holdinge his hond, reiside him to hini, and he aroos. And whanne Crist hadde entrid in to pe hous, his disciplis axiden him privyly, Whi myjten we not caste oute pis fend? And Crist seide to hem, pis kynde of spiritis mai not wende out but in preiour and in fasting. Men seien comunly here, fat Crist kepte fis werk to him silf, for his aposths failiden here in sadnesse of bileve. And herfore Crist reprovede hem, and movede fis fadir to trowe sadly. And fes aposths weren presumptuous, and wolden not mekeli preie to God; and herfore seif Crist here, fat fis fend is casten out in preier and fastinge. For as fendis han dyvers poweris, so dyverse vertues contrarien hem. And noo drede Crist wolde fat his lordshipe were here shewid, and fus he spekif here as a lord. And myche peple saw fis deede. ' fruschip, E. ^ spraule, E ; scraule, Q. SERMONS. 205 pE Friday Gospel in >e same ymber woke. [SERMON CCXXXI.] Rogabat fesum quidam. — Luc. vu. [36.] pis gospel telhf how Crist dide mercy to Marie Mawdeleyn. Luk telhf how, 0 Farisey preiede fesus to ete wip him, and Crist entride into pe Phariseis hous, and sat doun^ to pe mete. And lo, a synful wommatt pat was Inpe citee, whanne she knewe pat fesus restid in pe Phariseis hous, she broujte a box of oynement, and stood bihynde biside pe feet of pe Lord fesus, and bigan wip teeris to waishe his feet, and wipte^ hem wip pe heeris of her heed, and kisside his feet, and anoyntide hem wip pe oynement. And pe Pharisey pat clepide Crist, seynge fis dede of fis womman, seide wipinne to himsilf ; He pis, jif he were a prophete, certis he shulde wite who and which is pe womman pat touchip him, for she is a synful womman. And fesus answeride, and seide to pis Pha risey, Symount, Y have sumwhat to seie to pee. And Symount seide, Maistir, seie. And fesus answeride, and seide, per weren two dettouris to an usurer ; oon oujte fyve hundrede pens, and anoper fifty. And whanne pet hadden not for to paie, he forjaf hem bope. Who perfore lovep him more? And Symount an sweride, and seide, Y gesse pat he to whom he jaf more. And Jesus seide to him, pou hast jugid rijtly. And Crist, turned to pe womman, seide^ to Symount, Seest pou pis womman? I have entrid in to pin hous ; pou javest noo water to my feet, but she pis hap waished my feet wip teeris, and hap wipt hem wip heeris of her heed. A cos* pou javest me not, but she pis, fro Y was entrid, cesside not to kisse my feet, Wip oile pou anoyntldlst not myn heed, but she pis anoyntide my feet wip oynement. perfore Y seie to pee, many synnes ben forjovun her, for she hap myche loved; for to whom Is lesse forjovun, he lovep lesse, as fou hast seid. And fesus seide to hir, pi synnes ben forjovun pee. And summe pat saten togidere at pe mete bigunnen to seie wipinne hem The penitence of Mary Mag dalene, ' So E and Q ; A has don. * cosse, E. So E ; wepte, A. ' and seyde, E. 2o6 WYCLIF' S Private con fession, its effects partly good and partly evil. Two kinds of usury, the human and the divine. silf Who is he pis pat pus forjyvep synnes ? And fesus seide to pis womman, pi bileve hap maad pee saaf ; go pou In pees. Here may we see how pryvey shrifte is auctorisid of ^ oure Jesus. For but in fis place aloone men shulen not g^rounde fis oonly shrifte. But bi fe sentence of fe gospel, jif man have ful screw for his synne, jif he speke not aftir oo word, but do wel and leve to synne, God forjyvef fis synne, as he forjaf fis wommans synne. And neifer gospel ne resoun mai ajen-seie fis sentence. And so fe pope haf newe founden a rownyng shrifte, and beden it streitly; and fis shrifte doif sum tyme good, and also myche harm in fe Chhche ; for bi fis han prelatis men undir foot, and spuleri hem of worldly goodis. And fus bofe prestis and fer sugettis synnen many gatis in fis point. And fus men erren in bileve, bofe preestis and f e peple. For an hundrid pointis ben feyned of assoUmge and cursinge fat han no ground in Goddis lawe, and jit men doren not ajen-seie hem. And fro fe tyme fat fe fend was unbounden, fe fridde pope Innocent broujte fis inne*. And sif fis doif myche good to many men to be fus shryven, and to many it doif harm, — and herof fei hem silf shulden be juge, — men seien fat it is nedeful to many men to be fus shryvun, but whanne and to whom men shulden be shryvun is in fer owne discrecioun. As etynge of mete is nedefiil, but not ever in ech place ; and maner of metis fat ben founden men shulden take after fat fei done hem good, pe popis lawis in fis mater ben htel worf for to trowe, but inasmyche as fei ben groundid of Goddis lawe or of resoun. And it semef hard fat f e Chirche shulde be nurishid wif newe fode, and leve fredom fat Crist haf ordeyned, and be constreyned to take fis fode. Shryve a man him wel to God; fis sufiisif a man to soulis helfe. And jit it is nedeful fat sum men shulden shryve hem fus. But for f e firste part of f e gospel we shulen wite fat fer ben two usuris. Summe usuren here in erfe for fer prou, and want of love; and fus usure is forfendid, for it smatchif coveitise. But ofer usure is jovun to God, whanne he jyvef men his » At the fourth council of the Lateran, a,d. 1215. SERMONS. 207 jiftis to profite wif and disserve hevene, to avantage of mennis silf. But God wole wite how men han chaflfarid, al jif God jyve hem al fe vantage. And fus God usurif for oure prow, for alle fingis fat God jyvef us he jyvef us for fis eende, whefer fei ben goodis of grace, or kynde, or goodis of fortune fat he jyvef us. And of fis usure spekif f e gospel here, and in many ofir placis. And fus he to whom God jyvef more shulde more love his God; and fis more love is encrees fat God axif for his jifte. And fus Marie Mawdeleyn jaf to God a greet encrees, jhe, more fan fis Pharisei, as she hadde more grace of God. And jit God axif fis encrees for mannis helfe, and not for his. But we shulen undirstonde here how Crist techif us to haunte oure mercy. As f e soule is betere fan f e bodi, so goosth werkes of mercy ben betere fan bodili mercy. And noo werkes ben werkes of mercy, but jif fei doon good to f e soule. And fus jiftis of worldh goodis blynden ful many men. For it is sum tyme a work of mercy to denye men worldly goodis, and sum tyme to take from hem, and sum tyme to putte hem in prisoun, and sum tyme to mayme hem, and sum tyme to sle hem. And God woot whanne sich dedis profiten to mannis soule. pE Satirdai Gospel in ymber weke in Septembre moneJje. [SERMON CCXXXII. ] Dicebat fesus turbis. — Luc. xiu. [6.] pis gospel tehif two parabhs fat Crist seide to confirme his werk. Luc telhf how, fesus seide to his disciplis pis similitude : per was a man pat ' hadde a fige tree plaunlid in his vinejerd. And he cam to seke fruyt in it, and he foond noon. And he seide to pe gardener, Lo, per ben pree jeer sip Y come to seke fruyte in pisfige tree, and Y fynde noon ; perfore kitte it doun, for whereto occupiep itpe erpe ? And pis gardener answeride, and seide to him. Sire, late it stonde, jhe, pis jeer, til pat Y delve aboute it, and > So E ; A has and. The parable of the barren hg tree. 2o8 WYCLIF'S Commentary. Miracle of healing. The faith of Zaccheus. sende donge to pe rootis. And jif it bere fus fruyt, it is a good werk and a whs, and ellis aftirward pou shalt kitte it doun. pis man is fe godhede of hevene; fis vynejerde is his chirche. pis fige tree is fe rewme of Judee. And it was bareyne in free eeldis; but Crist, gardener of fis vinejerde, grubbide inne and dongide it; for he prechide to fe Jewis, and lefte his bodi in lond ; but' jit fis fige tree bare noo fruyt, and herfore it was kitt awey, fe two and fourtife jeer aftir Cristis assencioun. Luk tehif after how, fesus was techinge in per synagogis in sabotis, and lo, a woman pat hadde a spirit of sykenesse in eijlen jeer, and she was bowed doun, and myjte not on ony matter loke up. And whanne fesus saw her, he clepide her to him, and seide to hir, Womman, pou art left fro pi longe siikenesse. And Crist fmtte to hir his hondis, and anoon she was streijt, and glorlfiede God. And fus fis womman was heehd bi f e myracle fat Crist dide here. And pis persoun'^ ofpe synagoge answeride, dedeynynge pat Crist heelide on pe sabot, and seide unto pe puple, per ben sixe daies in which men moten worche, perfore come je in pes daies and be je heelid, but not on pe sahot. And pe Lord answeride to him, and seide ; ^e ypocritis, w'here ech of jou unhyndip not in sabot his oxe or his asse fro pe cratche, and ledlp him to drynke ? And was it not nede to unbynde pis Abrahams doujtir,pat hap ben bounden for eijtene jeer, fro her hoond in pe day of sabot ? And whanne Crist hadde seid pes wordis, alle his adversaries weren ashamed; and alle pe puple hadde joie in alle pingis pat weren gloriousely doon of hym. pE Gospel on Dedicacioun day of a Chirche. [SERMON CCXXXIII.] Egressus fesus ibat. — Luc. xix. [i.] pis gospel tellif how Crist dwelte in fe hous of Sache" Luke seif fat, fesus wente out, and wente utito fericho. And lo, ' So E ; A has perssoun, ^ Zachee, E, WYCLIF. SERMONS, 209 per was a man pat hijte ^achee, and he was prince of publicans, and he was a riche man, and he soujte to see fesus, and he myjte not for pe puple, for he was Htil in stature. And he ran bifore, and stiede into a sycomor tree for to see fesus ; for he was to passe per hi. And whanne he cam to pe place, fesus lokynge up saw him, and fesus seide to him; "^ache, haste pee to come doun, for to-day Y moot dwelle in pin hous. And "^achee hastide him, and cam doun, and took Crist ful joyfulli. And alle pe men, whanne pel sawen, grucchiden, and seiden pat he turnede to synful man ; for puphcans weren holden synful bofe in luf and in craft. And "^achee stood, and seide to pe Lord, Lo,pe half of my goodis. Sire, Yjyve to pore men; and jif Y have oujt bigiled ony, Y jelde ajen peforefold. And fesus seide to him. For to-day helpe Is maad to pis hous, for he is Abrahams sone. For mannis sone cam to seke and make saf pat was perishid. pis gospel is red in jeeris whanne f e chirche is halewid, for no feste ne masse is worf but jif f e gospel conferme it. And as 3achee resseyvede Crist, so chirchis resseyven Cristene men. But here shulden men undirstonde fat f e chirche is taken on many maneres. First, for men fat shulen be saved, which Crist clepif Abrams sones. After, for fe hous of liym"^ and stoon, fat conteynef sich men. We taken noon heede to ofer wittis fat fe chirche sumtyme bitokenef. pes two fingis gederid togidere on what maner fat it be, fe firste chirche is Goddis spouse, in what place ever it be ; f e tofir chirche is halowid and maad, as ofir places ben. And fes wittis ben diverse to speke fus of fe chirche. For no drede God is not spousid vrif fis liym and fis stoon; but to sich places men gaderen, bofe good and yvel, for to heere Goddis word, and to resceyve fer sacramentis, aljif it be not modir of men^, but sich a temple is an hous to oure modir to reste inne. And many fingis fat men don here, men doon to Crist and his Chirche ; and in worship of hem fei doon summe discreth, and summe doon folily, for defaute of enformynge. lyrne, E. ^ hem, E. Distinctions of meanine in the word Church. SERMONS. VOL, IT. aio WYCLIF'S The house built upon the rock. Commentary. pE Sonday Gospel wifinne octave of Dedicacioun day. [SERMON CCXXXI V.J Omnis qui venit ad me. — Luc. vi. [47.] pis gospel tellif how goosth Chirche shal be groundid m Crist. Luk tellif how Crist seide, ech manpat comep to me, and heerip my wordis and doip hem, Y shal shewe jou to whom he is like. He is Hke to a man pat bildlp an hous, pat delvep depe, and hap put his ground upon a stoon ; and whanne grete wetnesse is maad, pe flood is cast to pat hous, and it myjte not move pis hous, for it was groundid upon a sad stoon. By fis gospel may men see, sif ech man shulde be Goddis hous, ech man shulde ordeyne so for himsilf fat God bi grace dweUe in his soule. And jif he have sad bileve in Crist, fanne he is groundid on fis stoon. pes waters and wyndis and ofer tempestis ben tribulaciouns of fis world, ajens whiche stondif he wel fat haf sad bileve in Crist, and trowif fat jif he love Crist, what caas fat faUif to him, it mut nedis falle to his betere, bi vertu of fis ground stoon. And fus stondif Cristis Chirche faste, what tribulacioun falle to it. And generaly, fis Chirche is paied in what poverte fat it is inne. And jif it be pursued in bodi, it trowif fat it is for fe beste. And, for noon of us shulde be proud ne coveitous bi fis titie, God haf hid fis stoon from us, wher we ben men of holy Chirche. For jif we shulen not be saved, we ben not men of hoh Chirche. And among free fingis fat God hidif from us, fis is oon. And fus he semef a blasfeme fat is fus proud bi fis titie, or fus spulif pore men, as he were God and wiste al fing. But certis fanne shulde he leeve fis synne, and be meke as Crist was. A man may wite whanne he is in worldly office wif a lord; but fis is fer fro fis title, to be a lym of holy Chirche. SERMONS. 211 Pe Gospel whanne pE Masse is seid for briJ>eren and SISTRIS and for HEELJjE OF PEPLE. [SERMON CCXXXV.] Sedens fesus contra gazophilacium aspiciebat. — Mark xii. [41.] pis gospel tehif in what staat f e puple of Crist is more sikir. Mark tellif how, fesus sate ajens pe tresorie in pe temple, and Jesus hiheld how pe puple caste moneye into pis tresorie, and many riche men castiden myche. And whanne per was comen a Util pore womman, she caste two mills, pat ben a ferplng. And fesus calllde his disciplis togidere, and seide to hem ; Sopeli I seie to jou, pat pis widewe, litil and pore, jaf more in mede pan alle pat senten into pis tresorie. For alle oper senten of pat pat was ahoundant to hem, hut she pis of her myschif sente alle pingis pat she hadde, and so she sente al hir lyveloode, and for love putte her in disese; but so diden not fes ofer men, fat hadden mo fingis fan hem nedide. And here may we see opinly, jif we trowen to Cristis wordis, fat merit of a mannis jifte is not after fat it is myche, for fis widewe jaf more worf fan ahe fes men fat here offriden. And sif f e puple shulde have noo good but for to wynne f e blisse of hevene, and fis faihf comunher in poverte fan in richessis of fes goodis, f e heele ' of f e pore puple is more sikir fan it is in siche riche men. And on fis sentence shulde prelatis fenke, whanne fei seyen fis masse in fe chirche, and spoile not fe pore puple for to make fer state greet. Pe Gospel Ht is seid for J'E pees. [SERMON CCXXXVI.] Ecce venit hora et nunc, — John xvi. [32.] pis gospel telli> bi what weie men shulen have pees in J)is world. Joon telli)? how Crist seide upon J>e Shire pursday, Lo, » hel^e, E. P 2 The widow's two mites. Commentary, The peace of Christ. 312 WYCLIF'S Errors of the friars. On the right manner of making a will. hour ' is comen, and now it is comun, pat je be scaterid abrood ech on into his owne place, and je shulen leeve me aloone ; and Y am not aloone, for pe fadir is wip me, Y am aloone from mannis helpe, but not aloone from Goddis helpe. pes pingis have Y spoken to JOU, pat jee have pees in me. Inpe world shulen je have over-leiynge V but truste je, Y have overcome pe world. Here shulden men wite wel in what fingis stoncJif mennis pees, — not in strong folk and castehs, 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 many moo freris preien ajens us, fan feynen for to prei for us ; and fes seien not, Pees to fis hous, what toun or cuntre fei dwehen inne, but shapen to hem axis of werre ; and fis shewif no pees, but hate of Crist. And fus we wenen fat it were betere fat fes preieris helden fer pees, for fei witen nevere where fei ben ordeyned to peyne of helle, as fendis children ; and it semef not bi fer lyf, fat ne fei assenten to fes grete synnes. How shulden fei bigilen fe puple wif chaflferyng of feir preier ? pE Gospel at IMasse >at is seid for J>e deede'. [SERMON CCXXXVII.] Dixit Martha ad fesum. — John xi. [21. J ^ Comune custume of men ' is to make fer testament whanne fei dien, and for to make exequies for fat day fat fei ben biried. And in bofe fes fingis ben many errours in bileve; for it is groundid in mannis ordenaunce for f e more part, and not in Goddis. A greet disseit in fis mater stondif in trist of mennis preiours^; as freris and ofer preestis seien fat fei wolen save f e " souhs and bringe hem hastili into hevene bi f e vertue of fer preier. But here at fe first men shulden wite, what preier profitif to men. And preier of good hif profitif ' pe boure, E. ' over-lyinge, E. ' The title in E is ' Missa pro defunctis.' * Cristen men, E. » preyouris, E. = ber, E. SERMONS, ai3 moost of aUe ofer, and fis preier profitif more to quyke men and to dede. pou woist* nevere wher fis dede man be dampned or in purgatorie; and if fat he be dampned ahe preiours saven him not. yxi he be in purgatorie, good liif of f e Chirche here mai be meedful to fis man, after fat Crist acceptif it. And ferfore lyve fou wel, and do fou profit to f e Chirche, and leve fis parting of mede to God, for so mut it nedis be. Many men ben disseyved in founding of chauntries, in coosth sepulcris, and in solempne sepulturis; and ahe fes feden fe world, and done no profit to fe soule; but as fei barmen men lyvynge, so fei done harm to fe soul. And as anentis masse or preieris, Cristene men shulden wel wite fat good hif of a plowman is as myche worf to f e soule as preier of fis frere, aljif it profite sumwhat. And ferfore it is an open foly to bargayne wif preestis for siche preier, sif fei cunnen not grounde bi resoun f e valu of fer preier. And as God may accepte fer preier, so he may whatever he wole ; and fus fis is a lewid ground to move men to triste to fer preier. ^ii fis prest shal be dampned, his preier profitif htil or noujt, but doif more harm to quike and dede ; and fus shulden men hure hym to leeve. Preier of lippis bigilif many ^ and specialy whanne hppis ben pollut ; for sich preieris of preestis don harm many gatis. And herfore fei shulden kepe fer hppis fro bloody servise of f e fend. For men seyen fat prestis wordis shulden be as fe gospel; but now fer lippis ben foulid on seven maners, wifouten moo. Fhst, in irons wordis, as scorneful and wrafful. Also in un- honest wordis, as worldly songis, and tahs of japis. Also in gabbingis of fer breferen ;— and fis fahif ofte to freris ; whanne fei prechen of dede men, fei gabben bofe of quike and dede. Also in boostful wordis fat men speken of fer ordris, and of fingis fat faUen to hem ; and sich lesingis hatif God. Also fei gabben upon God, fat is a foul blasfemye, as men may heere of freris in errour of fer speche, as fei teUen of fer begging in helpe of fer breferheed, and in mede of fijtinge, wif ofer errours fat fei sowun. Sich lippis ben unclene to plese ' woste, E. " hire hem to leeve preyer of lippis, sip pey bigilen many, E. Evil conse quences of un wise bequests to pious uses. Prayers offered by unclean lips. 314 The same sub ject continued. WYCLIF'S God bi fer preier. For Crist seif to Ysaye, pis puple worshipif me bi hppis, but fer herte is fer fro me. Her hppis passen m mails beris lippis or ofer bestis; for, as anentis gloterie', fei gederen ofte, fatte gobettis, and as anentis lecherie, fei synnen ofte in unclene kissingis". pese sevene shulden preestis fenke on, and kepe her hppis in clene speche ; and fan shulden fer preieris profite, bofe to quyke men and dede. AnoJjER Gospel at IVIasse J'at is seid for 1>e deede. [SERMON CCXXXVIII.] Qui verbum meum audit. — John v. [34.] Men shulden knowe fis treufe in makynge of fer testament, fat f e leste nedeful werk fat fei don her in fer persone is more medeful to hem fan al fat her seketours ^ done, and ofer men fat preien for hem, be it nevere so costh. For bi ech sich medeful werk may a man disserve bhs; but bi sich werkes, whanne a man is deed, he haf but remissioun of peyne or sunner comynge to bhs, and fis is myche lesse fan fe tofer. And herfore seide Crist in fe gospel, fat men lyvynge shulden sue him, and lete f e dede men birie f e dede ; for mede fat fe Chirche on lyve doif, wole God departe for dede men after fei han made hem worfi here. And fus in sich dede preier ben many men bigilid. penke we on Cristis testament, and shape we oure deef after his, for he diede in moost charite, and shape we us to die in sum'. Ofer ben goodis of f e world, and bisie we us not fanne aboute hem, but bisie we us fanne in love of God and tristful sorewe for oure synnes, for no tyme fat man haf here were worse to him to be distract. And fus sich makyng of testamentis is often a boon to many synnes ; for bishopis and erchedekenes and fer clerkis synnen ofte here. pe secutours synnen also by yvel dispending of fes goodis; * glotonye, E. ' sectours, E ; secatours, Q. ' to dy^ so, E. a Compare the account in Chaucer's Sompnoures Tale of the affectionate salutation of the Frere to the wife of Thomas the housbondman. SERMONS. 315 and bi occasioun of fes two errours many ofer men ben discrasid. And herfore it semef moost sikir to lyve fus evene wif f e world, fat man leve no worldly goodis fat wif drawif ' his wiUe fro God ; but as f e soule goif fro f e bodi, so his whle go fro f e world, and be set hooUi in God, and al ofer bisynesse be left. Triste not in freris but in God for goode werkes fat fou doist. For fou maist se fer coveitise bi fer liif fat fei leden ; fei han not purchasid hem baptym ne ofer leveful^ sacramentis, but schriftis and sepulturis, and certis for devocioun of muc. And sif hoolynesse of man makif holy place, and not ajen, and sich acurside apostataas fat loven more muc fan men ben moost cursid ypocritis, fat place is enterditid of God, and to be biried in sich a place doif no good to fe soule. For herbi fei feden ypocritis, to fe greet harm of fe Chirche. And fus men shulden triste in God, and leeve ofer wordis fat now ben feyned ; for he fat heerif wordis of Crist shal have liif wifouten eende. Loke men whanne fei dien fat al fer love be fro fes goodis, and fat fei ben discretly departid where fei mai moost profite. For he fat biquetif ' to his frend ony sich good, for ofer cause fan for worship of God and profit of hoh Chirche, failif in charite ; and fis is not good now ; for fis defaute in charite, for f e oure of mannis deef, is moost out of sesoun, for it makif a man dampned. pis Gospel is seid at ^e Masse for Weddingis. [SERMON CCXXXIX. J Accesserunt ad Jesum. — Mathew xix. [37.] pis gospel telli]? of matrimonie, how man and his wyf shulen love togidere. Matheu tellip pat Scribis and Phariseis camen to Jesus, and temptiden him, and seiden ; Wher it be leveful to a man to leeve his wyf for ony cause ? Crist answeride, and seide to hem, The prayers of friars of little use to a mail after his death. Christian mar riage. ^ wi^^drawen, Q. leene, Q ; lene, E. ^ bique\>i]), E, Q 3l6 Commentary. The excellency of the gospel, as God s own WYCLIF'S Wher je han not red pat he pat made hem alpe bigynnynge, male and female he made hem ? For God made hem in fis kynde to love, and fus brynge forf fruyt. And so fer ben free goodis in fis oon sacrament, feif, children, and chastite. For fei shulden love togidere, and love fer children, wif chastite. pe man shulde holde him to fe womman, and fe womman hir to him, and jif ofer of fes faile, f e tofer, stonding clene, mai leeve f e bedde. And Crist seide to pes men, Herfore shal a man leve fadir and modir, and shal drawe to his wyf, and pei shulen be two in oo fleish. And so pei ben not two now, but oo fleish. And bi fes wordis wolde Crist meene fat moore oonhede shulde be bitwixe a man and his wyf fan bitwixe ofer men. Ech man wif his brofer is oo fleish, as o bodily kynde, and a man is maad oon wif an hoore on ofer maner, but fis sacramental oonhede passif fis in many maneres, for fis oon hede shal laste in hevene, but not bi sich fleishly knowing. And as preestis shulden preche pees, so fei shulden move to fis love ; but as fei forjetun pees, so fei forjetun to move herto. For unkynde braunchis fat spryngen up doon harm to fe tree. And here men shulden fenken upon to do worship to fe gospel, for it is Goddis owne word, and so worshipe God in it. Wel we witen fat a lordis word is myche chargid^ for his worship, and word of kyng or emperour is more chargid for his hyjenesse. And sif Crist is heier many weies, bofe in witt and in worship, charge his wordis for reward, sif fis lord is greet and witti. And fis movef many men to hate ahe ofer wordis for Cristis, and saveren hem lasse, but jif fei ben groundid in wordis of f e gospel. And fus men ben to blame fat docken wordis of God, and fat avoutren Goddis word, as Poul pleynef on many men. pes men docken Goddis word, fat takun a word of f e gospel, and aftirward reducen fer fablis, bi rymes or ofer fals witt. And certis fis is a foul synne, for fus Goddis sentence is hid, and mannis liking is prechid ; but wo worf e him fat fus doif ! What resoun shulde move freris to large fer clofis and docke fe gospel? Certis, bi vertue of fe gospel, men kissen " To charge means here, as in many other places, ' to hold important,' ' to value highly." SERMONS. 317 bofe bokes and walhs, but sich reverence fei don not to frere ^ clofis, but jif fei ben woode. And so fenke we on fis ende, fat fis gospel tehif last, pat ping pat God hap jqyned shulde not a man departe. And fus, sif God joyned fis witt to wordis fat fe gospel spekif, men shulden not departe fis witt, and put an hoore witt ferfore. For fanne fei avoutren falsely Goddis word, as Poul spekif ». ' freris, E. " The concluding rubrick in MS. A is as follows : — Here enden pe Ferial Gospels of al pe seer wi> commemoraciouns, and bigynnen pe Sonedai Pistlis. EPISTOLAE DOMINICALES. [The Sermons which foUow, 55 in number, are, with two exceptions, upon the epistles (or lessons) for the Sundays throughout the year, accord ing 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 day after Christmas. Sermons on the gospels for these two days have been already printed under the head of ' Proprium Sanctorum,' (see vol. i., pp. 3x6 and 332). The difference in number between these that foUow, and the 54 Sunday gospel sermons, arises from the fact of the last named set not containing discourses for Christmas Day and the Sixth day after, while, on the other hand, the epistle set has no sermon for the octave of the Epiphany. Throughout the series the writer foUows the Sarum use. With this use the order of epistles in the English Prayer-book, as well as in the Roman missal, nearly agrees; where there is a divergence, it is pointed out at the beginning of each sermon.] EPISTOLAE DOMINICALES. Pe firste Sonedai Pistle in Advent bifore Christemasse, [SERMON I.] Scientes quia hora est. — Romans xiii. [ii.] We taken as bheve fat epistlis of apostlis ben gospehs of Crist, for he spak hem alle in hem, and Crist mai not erre. And ahe fe gospehs speken good tifingis of joie of fe blisse of hevene. And aljif f e Hoh Goost spekif ech word of holy writt, nefeles Crist spake in Poul more plentenousely and sutiUi. And fis movef sum men to teUe in Enghshe Pouhs pistehs, for sum men may betere wite herbi what God menef] bi Poul. pis pistle of Poul tellif, how fat men shulden bigge fer tyme. For aljif God jyve freely tyme, as lijt and ofer jiftes of kynde, nefeles by synne of man tyme is lost to come to hevene ; and not oonly bi synne of Adam, but bi synne of ech man fat wole not, in vertue of Crist, bigge fe tyme fat Crist jyvef for to Wynne fe bhs of hevene. And fis marchandije shulde ech man do — specialy for fis cause ; for f e daies for synne ben yvel, and maken many to lese fer tyme, Poul bigynnef to stire fus to take hede to Goddis tyme, and to lese not fis tyme, leevynge to disserve blisse. Breperen, we shulen be wityngepat our is now us to rise fro sleep, for now is oure helpe nere pan it was whanne we bileveden. Eche man coveitif kyndely to have bhs fat God haf ordeyned to mankynde to reste inne, but many men contrarien hem silf, for fei coveiten comunli to have fis blisse, but fer lust and fleishh witt letten hem to wynne fis Introductory- The apostle tells us to re deem the time 333 WYCLIF'S because our full and final salvation,which cannot be till the last judgment, draws near ; we must there fore put off the works of darkness bhs, 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 bhsse fan ony sen sible hf here. And fis takif Poul as bileve, whanne he biddif men rise fro slepe. And Poul menef bi fis sleep synne fat foohs lyven ynne. For rijt as a man, whanne he slepif, wantif witt to kepe him, and is nere dede fan a best, so it is of synne- ful men. For what dede ever he doif, it lettif fanne to dis serve blis, and disposif him to f e peyne of helle, fat is wers fan beestis def. And for men shulden rise on morewe, and do fer werkes aftir resoun, and men have now litil tyme to regarde of olde fadirs, ferfore seif Poul here fat our is now to rise fro sleep. An our is a htil tyme, and sunne of rijtwis nesse is uppe. pe secounde word fat Poul seif stiref to fe witt of f e former word, whanne he seif fat now is oure helfe more nyje fan whanne we bileveden. It is knowun bi kyndely skiU fat fe fingis fat moven kyndely, moven faster toward fe eende. And it is also knowen bi skile, fat as tyme passif to men, so it comef nyje domesday, whanne men shulen have fulh her helfe. For al if Crist be mennes helfe, jit he makif not helfe in man, but as resoun of tyme axif ; and herfore to f e day of dome shal not al Cristis Chirche be in ful helfe, ne slepe in bhs wif her spouse. To fis entent spekif Poul, in f e persone of al holy Chirche, fat now, whanne tyme is passid to bileve fat fe Incarnacioun is to come, but fat f e Incarnacioun is passid, as fe Chirche seef ascencioun, it mut nedis now be nere to fe ful helfe of f e Chirche fan it was bifore tyme, whanne f e Chirche oonly bilevede. For now f e Chirche passif bileve of f e Incar nacioun of Crist, sif it wote weie in heven fat Crist haf longe be fere man. And fis shulde move Cristene men to disserve hastely blisse, sif fei ben neer f e eende fat fei coveiten kyndeli. And to fis witt spekif Poul aftir. pe ?iyjt, he seif, hap gon bifore, and certis pe day shal come nyje ; and perfore caste we away pe werkes of derknessis, and be we clopid wip armes ofli^f. Walke we honestly as inpe day. Here men undirstonden ofte bi fis nyjt fe nyjt of synne. For as angelis weren not con fermed, but ever stoden in nyjt of grace, so mankynde, sif it SERMONS. 223 was made, stood sum wey in nyjt of synne, til fat Crist was maad man ; and he is sunne of rijtwisnesse, and he mai not faUe to synne, sif he is rijtwisnes him silf. And herfore seien grete men, fat Moises in boke of Genesis was moved bi God to seie fus, fat even and morewen was maad o day; and bi fis ordre of fes wordis God techif how synne wente bifore. But be we ware and trowe we not fat God himsilf made synne, but bofe in angel and in man was a maner of derknesse, bifore fat God confermede hem; and fis confermynge was bi his Sone. And after f e first tyme of f e worlde, Adam and Eve synneden, and not in fe first tyme, in etyng of fe forfendid appul. But jit, bifore God confermede hem, fei hadden derk nesse of even, and wantyng of Goddis grace, fat came whan fei weren confermed. And fus, aljif Adam was confermed as soone as he was made of God, for Goddis ordenaunce was fanne upon him fat he shulde fanne come to blis, nefeles Adam was kyndely, bifore fat he was confermed of God. pis day fat shal come after is undirstonden f e day of dome. But sum men fenken more sutihi, fat fis day is day of ordre bitwixe fe kynde fat man hadde first, and grace fat he haf of Crist, and to fis witt spekif Poul. And sif fis ordre is reversid by grace of Crist, fat first is lijt, and sif en shynef upon kyndely even, we shulden caste awey werkes fat ben of derknes of synne, and first in fis goostli gendrure be clof id wif armes of fe first lijt. And fus divisioun in mannis kynde, and priorite in lijt of grace, ben tolde here bi wordis of Poul, whanne he clepif werkes of derknes, but singularly armes of lijt a. And fus in fis hevenly gendrure shulden we wandre in day of grace, and fle derkenes of synne, for ellis we kepen not Cristis ordre. It is knowen to expert men, fat man shamef kyndely to do many synnes in lijt fat he wolde do in derknes, as ben leccherie and fefte, and many ofer suche synnes, fat man doif in derknes of nyjt and shamef of hem in lijt of day. And herfore Poul biddif men waUie honestly as in day, fat men shulden kepe hem silf in grace bi goode werkes, and flee synne ; for ydilnesse in good werkes stiref many men to synne. And herfore Poul biddif us walke, and not stonde ne hgge in fis ' The words in the Vulgate are tenebrarum and lucis. and walk honestly as in the day. 224 WYCLIF'S not grivine: way to sensuality. against all such sms the true remedy is to be clothed with Christ. wey. And jit Poul specifief more of sixe synnes fat men don. Dwelle we not in ofte etyngls, and drunkenessis fat suen after. Many men have a maner to ete ofte for to drinke, and fis mete is an ale spore to stire hem for to drinke ; and sich ofte etingis of men ben clepid commessaciouns *. And ofte, after sich etingis, suef drunkenesse in men. But, for men in fis lyf reversen fe ordre of God, ferfore in fis seconde joke Poul rekenef synnes fat comen bifore. Siche men fat synnen fus liggen ofte to longe in fer beddis, and so fei have unchastnes in foujt, in word, and in dede. And herfore seif Poul after, fat we shulden twt reste in beddis, ne in unchastite fat suef ofte aftir fis reste. For many ben temptid of fleishly synnes bi sich couchyng in fer beddis ; and jif fei rysen and wakeden bifore, fei shulden fle sich unchastite. And herfore many men usen wel to come not in bedde wif sheetis, but be hilid above fe bedde, and rise anoon whan fei ben temptid; and fis semef Poul to teche, more fan to rise at mydnyjt. pe fridde jok fat Poul forfendif, is chiding and envie. For fes foure sisters bifore bryngen in lijtli fes two ; for ydilnesse in fis lyf makif men to stryve after; and for strif, wif yvele wordis, ben men groundid in long envie. But medecyne for alle siche synne is, to be clopid In fesus Crist. And fat man is clofid in Crist fat haf freish mynde of his lyf, and clofif his wihe to sue him, lest his soule be cold in love. And fis were a general medecine to fle synne and sue vertues; for no man mai synne in fes, but in defaute of clofing of Crist. And for fis al Cristene men han nede to knowe bileve of fe gospel, and so to knowe fe hif of Crist, and f e wisdom of his wordis. And so Cristene men shulden wite fat Pouhs wordis passen ofere writingis in two fingis — fei ben pure, sutil, and plentenous to preche fe puple. pe sutilte of Poulis wordis may make me and foohs to shame, whanne we cunnen not undirstonde sutilte of his short wordis. pei ben also plentenous; for ech treufe fat Poul spekif is knyttid wif ech point of bileve, and so after specheof oon may come speche of anofer, after fat it profitif to f e heerers. As » Comessationes, banquetings. WYCLIF. SERMONS, 325 fe laste word of fis epistle biddif us be clofid wif Jesus Crist ; and sif fis is goostly clofing, in whiche mannys soule shulde be clofid, al f e vertues of Jesus Crist may fittingly be broujt hereynne. And sif al vertues ben his, al vertues may here be taujt. And vices fat ben contrarie to vertues may be declarid, to flee hem ; as men fat taken privat seetis, or putten not Cristis sect alone, sif fis cloif bi it silfe wolde suffice, ff'ailen of fe cloif of charite. And so it is to drede to hem, fat in tyme of fe laste soper fei shulen be dombe, for defaut fat fei have in bryde cloif. pei shulen not be clofid in wolen and lynen, ne putte sect of Crist binefe, but putte fis lordis cloif above, and charge hem not wif ofer clofis, — sif Crist biddif men of his suyt fat fei shulden not have two cootis. pE SECUNDE Sondai Pistle in Advent. [SERMON II.] Quecumque scripta sunt, — Romans xv. [4.] pis epistle of Poule techif how men shulden clofe fer soule in bileve, hope and charite, and fanne fei ben clofid in Crist. Poul bigynnef at bileve, and seip, pat alle pingis pat hen writun in ofer of Goddis lawes ben writun for oure lore. For fo fingis ben bileve fat men shulden cunne bifore ofer. We speken not of enke and parchemyn, but of f e sentence fat God seif ; and bi f e seiynge of fis Lord we ben sikir fat it is sof ; as, whanne a symple man seif a treufe, we trowen it not for he seif it, — sif he mai gabbe, and many fingis mai be un- knowen to fis man, — but Crist is man of greet witnesse, fat mai not faile in nouf er of fes. And so his speche makif treufe to be bileve to Cristene men. 3it men taken more largely fes wordis fat Poul spekif here; for aUe maner treufis, fat ben writun in ony boke, jit alle fes treufis ben writun in Goddis lawe on sum maner; as treufis fat ben more nedeful ben writun fere more expresly, and treufis not so nedeful ben hid fere in comoun wordis. And sif falshede, as Austin seif", " See the second book of St. Austin's Soliloquies, chapters iv. — x. SERMONS. VOL. II. Q All truth, and in a sense all falsehood, is written in God's law, either for our profit, or for our warning ; 226 WYCLIF'S that we may be patient and full of consolation, is trewe in a maner, al falshed or heresie is writun in Goddis lawe, and so many travelen in veyn to witen how heritikes shulden be knowen. But shortly, al fis falshede fat is un groundid in Goddis lawe is heresie in a maner ; and al heresie is siche. And so many men wenen fat al fes newe seetis broujt in, sif fei ben not groundid in fis lawe, smatchen sum what of heresie. And ferfore Cristene men shulden fenke shame to clofe hem above wif raggis, and foule fe worfi suyt of Crist, as done al fes newe ordres. Poul tehif after for what cause God haf ordeyned fes fingis be writen, pat we have hope by paciens, and bi confort of fes writyngis. But Poul passif over fes two vertues, and praief after charite; pat God of pacience and of solace jyve jou to kunne pe same ping among jou, ech to oper, bl pe lore of fesus Crist; pat je be of oo wille, and wip o moup worshipe God, pe which God is fadir of oure Lord fesus Crist. Poul clepif God of pacience, and of solace fat comef after, for Crist taujte men to suffre bofe in word and in dede, and putte hem in hope ferfore to be solasid of God. For greet vertu is in fat man fat castif him to suffre, and kepif veniaunce to God, and hopif fat God for fis pacience wole conforte him. And herfore he is God of pacience and solace. And hereon many fenken to litil, fat fijten and pleden and casten weies how fei shulden be here vengid, as jif God knewe not fer wrongis. And so Goddis lawe undirstondif bi fis same fing unite, whanne men mekely knowen o Lord, and putten alle wrongis in his wille. And men fat slepen in fis fing resten surely in pees ; and fis unite shulden men have bi fe lore of Jesus Crist, and fanne shulden fei be of o whle, and wif o mouf herie God. pes men have o mouf, fat preien God for pees and love, and what ever fei speken or don it sounnef in to pees and charite. And fis lessoun is finne to day, for men speken of werris and stryves, and how fei shulden vencushe fer enemyes, bofe religiouse and ofer. And certis fei have many moufis fat ben amys sett upon; and siche fendis wif fer visers maken men to flee pees; and fes men worshipen not Crist, neifer in his godhede ne in his manheed. For Crist foujte pees and love, and suffride ferfore in his manheed ; and he fat reversif SERMONS. 227 Crist in fis is Sathanas ajens Cristis Chirche. And bi his oonheed told here men worshipen f e Trinite ; and bi discord of many moufis fes foohs fijten ajens God. And for fis good of unite spekif Poul fus after : And herfore take je togider ech ofer in charite, as Crist hap taken jou in to worsipe of God ; for Crist haf made us Goddis children and breferen to him silf, and fis is fe moost worship fat mai falle to ony man. It is holden a greet worship to be a kingis sone and his eire, but it is myche more worship to be Goddis sone and his brofer. And here fenken many men, fat fes newe ordres taken not fer breferen bi fis forme fat Crist toke us, but fei breken charite, and maken fat discord of hem makif discord in good love. For noo drede hcknesse of breferen causif love among hem, and unliknesse is cause of discord and hate of hem. And in token of fis sentence, on ordre lovef betere his brofer fan a man of anofer ordre, aljif he be betere loved of God. And fus fei have many moufis to preie and to preche wif, for summe preien for fer breferen, and accepten fer persone bifore God ; sum men prechen for money, and sum for ofer worldis good. And so oonheed of mouf shulde make acord in holy Chirche, but now diversite of moufis makif discord among men. But fis doublenesse was not in Crist, sif he traveihd for oonhede. And herfore seif Poul aftir; Certis Y seie, pat fesus Crist was ministre of circumcisioun for pe treupe of God, to con ferme bihestis pat weren maad to fadris. Jesus, to gete fis oonhede, toke on him circumcisioun ; and so he was mynystre of fis kynrede, to make oonhede among fadris. God bihijt to Abraham fat in his seed he shulde blesse al maner of folk, bofe kynde of Jewes, and hefene men. And for fis oonheede suffride Crist, and wroujte in soule bi his godhede; and fis is f e treufe of God, for God is sovereynh oon. And so Poul seif, pat Gentile folk shulden honour God wif 00 mouf, sif fis fadir haf doon hem mercy, and knyttid hem in brof erhed wif Crist. And to fis aleggif Poul foure writingis in Goddis lawe. David seif in f e persone of Crist, Fadir, for fou lovest acord, perfore Y shal knoweliche to pee in dyverse maner of hepene men, and Y shal synge to pi name. For men fat ben of 00 wille Q 2 and be made one through charity. For Christ is the saviour alike of the Jews and of the Gentiles, 228 WYC LI F'S and his sect is better than these new sects invented by men. The guilt of priests, when they are false stewards of the divine mys teries. singen in God fis unite. And efte seif f e same lawe of God, Be je hepene men glade, for je ben oon wip his puple. And efte seif fis same lawe, 3« oll^ hepene men, herie pe Lord, and alle pupils preisen je him ; for al maner of men of mankynde shulde be oonheed in oo Lord. And Ysay seip efte sone, per shal he a rote of f esse, pat shal rise to reule hepene men, and hepene men shal hope in him, pis rote of Jesse is Jesus Crist ; for he was hidde bifore Jesse, and after he sprong to Cristene puple, and made o chirche of Jewis and hefen folk. And to fis entent Poul preief, /a/ he pat is God of hope fille JOU wip alle joie and pees in bilevyng,pat je be plentenouse in hope, and vertue of pe Holy Goost. And fis vertue is charite; sif fis Goost is love of God. And fus preien men now, fat holy Chirche be maad oon, and fes seetis be al left, but f e secte of Jesus Crist. For we have hope in God fat we shulden alle come to hevene, and wifouten siche seetis lyve al in oo sect, and ech on have joie of ofer, wifouten envie and discord. And to fis joie wolde dispose oonhede in Cristis secte; for Crist ordeynede fis o sect, to brynge to fis ful oonhede. And no drede f e fend haf castid fis diversite m seetis ; for if it were good, it hadde ground of scripture of God ; but fis spekif of oonhede, and algatis of oonhede in soule. pre partis ben in fe Chirche, prestis and lordis and comouns; and God haf ordeyned al fes free to helpe ech ofir to gendre love, and noon of hem to be superflu, but do fer oflice fat God haf ordeyned. But fis diversite of fes seetis is comen in wifoute cause, and fus it makif discord of men for wanting of good ofiice. Pe Jjridde Sondai Pistle in Advent. [SERMON III.] Sic nos existimet homo. — i Cok. iv. [i] ». Poul tehif in fis epistle how men shulden mekely flee woridis stryves; and biddif first, bi oure )iie Pat man have ' The same in the Prayer-book ; in the Roman missal this epistle and that for the next Sunday change places. SERMONS. 229 mater to gesse us as mynystris of God, and dispensers of his servises. And aljif ech Cristene man shulde be founden trewe in fis, jit preestis bofe more and lesse shulden here be more trewe, and synne of faihng of preestis in fis service is more foule. As, jif f e pope and his bishopis shamen to be Cristis servantis, and in fer maner of lyvyng fei shewen an emperours hif and lordly to f e world, sif fat Crist hatide fis, fei jyven no mater to gesse hem to be mynystris of Crist, and so fei failen in fe first word of fis bileve fat Poul techif. Lord, what good doif fis gabbing, fat fe pope wole be clepid 'moost hooly fadir' here, and bishop ' moost reverent ' man ! Sif fer hf discordif fro Crist, fei shewen in takyng of fis name fat fei ben on f e fendis side, children of f e fadir of lesingis. For jif he sef, after Gregori, fat he is servaunt of Goddis servauntis, jit his hif reversif his name, for he failif to sue Crist, sif he is not dis- pensoure of service fat God haf beden, but he partif fe lordship fat fe emperour haf jovun. And so al services of fe Chirche fat Crist haf lymytid to his preestis, ben turned to f e contrarie side, and so to f e service of f e fend ; so fat if men taken hede to fe service of fe Chirche fat Crist haf lymytid, it is al turned up so doun, and ypocritis ben maad rehetours, so fat unnef e is left ony service of Cristis Chirche. And so bi f e service of men ben fei chaungid into ofer kynde, sif fei ben Anticristis mynystris, and serven in anofer Chirche. For, as fe gospel of Joon tehif, Baptist held him in treufe, and preiside him not in fals name, as many prelatis don to-day. And sich ben fe fendis servauntis and dispensours of his tresoure, fat is feyned falshede, as fe kyng of pride haf taujt hem. But nafeles, as Poul seif, here in fis hif wolden men axe pat a man be found trewe amongis dispensours of an house. For fis stiward, among servauntis, may do myche harm to fe house. And it semef to many men fat f e service of Cristis house is turned amys up so doun in changing into fals mynystris. And, for suche dispensours ben ofte jugid of f e house, for fei wolde fare more likyngli, ferfore seif Poul after. To me it Isforpe lest ping pat Y be jugid of jou, or ellis of mannis day ; but Y luge not mysllf, fat Y serve treuly fe Lord, and mynystre to his ser- The arrogance of popes. God's judg ment alone sure ; man's judgment fallible. 23° WYCLIF'S True Chris tians shun all proceedings connected with the law. vauntis as he wole ; for aljif Y have no conscience fat Y do ajens Goddis wihe, jit it suef not hereof pat Y am just bifore God, but he pat jugip me, seif Poul, he is Lord of alle pingis. For Lord, seid bi himshf, menef Lord of ahe lordis. And fus shulden men not be martrid for blynde jugement of men, for God mut juge al men, ofer to good or to yvel. And herfore takif Poul litil heede to jugement fat man jugif, for he wote wel of bileve, fat jif God jugif fus, fanne fis jugement mut stonde, and elhs not, but Goddis jugement. And fus fer ben two daies, — day of f e Lord, and mannis day. Day of f e Lord is f e day of dome, whan he shal juge al maner men ; day of man is fan here, whanne man jugif bi mannis lawe ; and fis jugement mut be reversid jif it oujt reverse resoun. But at fe laste day of dome al shal stonde to Goddis jugement ; and fus fis is day of f e Lord, for al shal be fanne as he wole ; and fis jugement shal not be contraried, for nofing may reverse it. And herfore seif Poul fus here. And so nyle je juge bifore tyme, til pat tyme pat pe Lord come, pe which shal lijt pe hidde pingis of derknessis, and shal make knowe pe conceilis of hertis ; and panne shal preising be done in dede to ech good man of God. And jif at f e day of dome fes two fingis shulen be opyn, — f e lest purpos fat man haf to do ajens Goddis lawe, and fe lest conseil of his herte fat he haf, to do wel or yvel, — what fing shulde be hid fanne to God and al his flok ? Bokes shulen ben opened fanne, and men shulen knowe fer owne dedis, bofe good men and yvel. But good men shulen knowe al fing, for fei shulen se in f e book of hif al fing fat was or is. And fis movef many men to fenke upon Goddis lawe bofe nyjt and day, for fat disposif to knowe what is Goddis wihe; and wifouten knowing herof shulde a man do nofing. And fis movef many men to flee mannis jugement, bofe to be juge and witnesse, and to plete in fis market ; for fis maner of jugement suef to htil Goddis whle. And jif it sue ony tyme, it fahif as a blynd man castif his staf; for jif man have rijt to fing, fat rijt comef of God to him, and God jugif fat he is worfi to have fis fing bi his dome. But what juge in mannis plee can knowe fis worfinesse ? And herfore God forefendif fis strif; for bofe fe juge and his consentours done here ajens SERMONS. 2.^1 jugement of God. And fus fer ben two wickide lawes ; — lawe of seculer * jugis ; but worse is f e lawe fat is maad of Anti crist. And in fes two plees of men is myche synne ajens God. Poul chargide not fes jugementis ; but f e trouf e of holy writ, fat is wille of fe first juge, was ynowj til domesday, to have fe laste juge fanne in dede. And fus shulde stiwardis of fe Chirche juge not nakydly bi fer wille, but sikerly aftir Goddis lawe, in fing fat fei ben certeyn of. And sif popis and cardinahs witen not wher fis man be able to be prelat of Cristis Chirche, fei taken ofte fole jugementis, and aljatis jif lordship and wynnyng be cause herof; for fei wite nere wher fei juge ajens f e jugement of God ; and jif fei done, fei ben Anticristis, for Crist and God is al oon. And herfore Crist jaf ensample to us to fle siche jugementis. 0 man, seif Crist, who made me juge and partere among jou ? And sich lawes and jugementis fat Anticrist haf broujt in, and put bihinde Goddis lawe, marren to myche Cristis Chirche. For Anticristis lawes ben reulis to f e stirward of f e Chirche, to make officers ferinne, and to deme lewid men. Anticrist chalengif here to be fuhi Goddis felowe ; for he seif, if he jugif fus, his wille shulde be taken for resoun ; and fis is f e moste hye point fat fahif to God in his godhede. And herfore bofe popis and kyngis shulden seke resoun above fer wihe. For sich blasfemye bryngif men ofte above f e pride of Lucifer. He seide fat he shulde stey up and be hke to f e heiest Lord, but he chalengide not to be Goddis felowe, and evene wif him or passe him. God brhige doun fis fendis pryde, and helpe fat Goddis word renne, for Y wote wel fat fis smoke shal be wastid, whanne it is heirest. And so, jif we taken hede to popis and prelatis fat ben now, fei failen foule in bileve ; for it stretchif not to domesday, but restif jugement of fer day ; but domesday is point of bileve. And fus fei fahen as beestis in fingis fat ben bifore hem now, for smoke of pryde and coveitise lettif sijt of fer bileve. " The sense requires the insertion of the words ' and law of ecclesiastical.' Popes and cardinals often at fault in their judgments, being blinded by covetous- ness and pride. 332 WYCLIF'S Christians 3 to rejoice alway ; Pe four>e Sondai Pistle in Advent. [SERMON IV.] Gaudete in domino semper. — Phil. iv. [4.] pis epistle of Poul telhf fyve maners fat a man shulde have, wif fre vertues of God ; and wif fes shulde he lyve for to come to blisse of hevene. pe first maner fat God biddif is to be joyful and glade, and herfore bigynnef Poul, and seif fus to Cristene men ; foie je in pe Lord evere more ; jit Y seie, joie je. And wifoute fis maner of lyf Cristen man failif aljatis in bileve, in hope, and charite. pe ground of joie fat man shulde have shulde stonde clenly in his God, and fis joie shulde evermore be here in parte, and in hevene fuhi. For what man may have fes free, bheve, hope, and charite, but jif he fenke on Goddis goodnesse, and bi fis have joie ferof? And fus he failif in bileve fat wantif fis joie in God. And who hopif to come to bhsse, fat feif tehif is in heven, but jif he joie in fis hope fat he haf of fis bhs ? Or who lovef God bi charite, but jif he joie in Goddis heynesse ? And sif ech man shulde have fes fre, ofir in rote or in fruyte, ech man shulde ever joie in God fat is Lord of ahe. And jif fis foujt, or fis joie, sleepe in man for a while, jit it shulde ever be, and quykene his spiritis to Godward. For nofing shulde quenche fis joie, but tribulacioun of man; but where is fanne hope of reward, in him fat ferfore joief not ? A worldli man haf myche joie of hope of his victorie, of wynnyng of worldly goodis, or fleishly lustis fat he coveitif ; and sif men shulden have more hope to have evermore bhsse in hevene, how shulde not a man have joie in stablenesse of fis hope? Certis, defaute of hevenh hope makif fis joie in man to faile. Lord, how traveilen men in werre gladly for hope of victory; how travehen men in mar chandize for jo[i]eful hope of worldly wynnynge; and how joiefulh traveilen men fat ben ledde here in fleishh love ! And sif fis hope shulde be more in blisse fat man shulde have, what man shulde not ay have joie, and fis joie shulde be in God ? SERMONS. 233 Of fis joie shulde come anofer fat man shulde have in disservynge of fis joie ; as we mai se bi ferfer ensaumphs, how wilfulh and joifulh man traveilif for a worldli cause, as ben worldh victory, worldh richessis, or fleishh lust. And certis fis is a veyn cause, — short, and bryngif no man to reste. And for fis joie of traveile for bhsse, Poul biddif us jit have joie. pe secounde maner fat man shulde have, is sadde maner- and knowun to men ; and to move men to fis maner, Poul seif pat pe Lord is nyj, Poul movef not here to joie, as joien unstable men in gegilotis, but to sadde joiyng in God, and suffre for him wif glade chere ; so fat it fallif not to men to wepe for suffring for God, but fat alle maner men myjten knowe how his knyjtis suffren gladly for him. And fus seif Matheu, by Ysaie, fat fe Holy Goost seif of Crist, fat he shulde not stryve ne crye, and no man in f e strete shal heere his vois. For in alle fe passioun fat Crist suffride, he fahide not in sadde chere. He cryede not out for his peyne, and so suffriden hise after hym. And to move men to fis glade chere, Poul seif, fat fe Lord is nyje. Cristen men taken as bileve, fat Crist is Lord and spouse of f e Chirche ; and fat tyme tU f e day of dome is nyje to regard. But wel we witen fat a wyf, whanne she shal soone mete wif hir housebonde, she gladif her herte and hir chere, in hope to be confortid of him. Whi shulden not Cristen souhs do so, whan fei hopen fer Spouse is nyje ? pe fridde tyme Poul biddif fat, we shulde not he bisie, pes men ben bisie for nojt, fat ben bisie for vanite. And ferfore, as Petir biddif, we shulden cast al oure bisynesse in God. For nofing batif more mennis contynaunce, for f e plesyng to God, fan bisynes aboute worldh fingis, for suche casten doun fer heed fro God. But Poul biddif fe fourfe tyme, fat we shulden rere up oure heedis, and axe boldh of oure Lord in f e name of f e Trinite; — in al maner preier in f e name of f e Fadir of hevene ; and al maner special preier inpe name of God pe Sone ; and in al maner of pankingis inpe name of pe Holy Goost, For God biddif us in Lukes gospel, fat bifore fe day of dome we shulden reise up oure heedis, for oure ful bigging is nyje. And fus, what Cristene man haf good herte, his axing is knowun bifore God, espedallywhenthey suffer for God, and not to be over solicitous ; but full of thankfulness and prayer. 234 WYCLIF'S so as to enjoy the peace that passeth all understanding. The corporeal bliss of the saints. sif ech fing seif to God treuly, as fat fing is. And fus preiede Moises wel wif good herte for his folk. pe fyvef e maner fat man shulde have, for fes foure maneres bifore, shulde come of God, hi his pees pat shulde kepe oure willis and undir stondlngls, and jyve us hertely lastyng in fes fyve maners to oure Spouse. For no servise is crowned to bhsse but jif fis lastyng be f erwif . And fus seif Poul, fat Goddis pees passip al maner of witt ; for he fat haf his pees fus tryed is syker ynowj of al his enemyes. And al fis fing is done bi mene offesus oure alper Lord, Here it were for to speke of joie fat men han in bhsse. And aljif Poul, fat was ravishid, seif fat fis joie is hid, so fat neifer ije haf seyn it, ne eere haf herd it, ne it haf styed up into herte of man in erfe, — ^jit by glymer yng of Goddis grace may men knowe fis joie afer. Austin sef, fat he is blessed fat haf al fing fat he wole, and he wole noon yvel fing * ; and fis joie have men in hevene. penke what state were good to fee, and what fing fi wihe wole coveite, and fat fing han seyntis in hevene in f e best maner for hem. For ehis men weren not fulh medid, fat sugetten here fer wiUis to Goddis, but jif he jaf hem al fer wihe and ledde fer resoun aftir his ; for elhs fis wanting were harmful, and man were not fuhi blissid. And fus men seien fat two blessis ben, — blesse of f e soule and bhsse of f e bodi. And of bodih bhsse is first for to speke, as blaborers may take here. It is seid comounly, how Crist haf dowid his spousis body wif foure doweris of fe bodi, and ferinne stondif myche joie. pe first dower is sutihe; fe secounde is agilite ; f e fridde dowere is clerete ; and f e fourfe immortahte. Seintis bodies ben so sotil and so shapen in fer partis, fat fei mai perse ofer bodies wifouten lettyng of fer wihe. And fus cam Crist out of his modir, and entride efte to his apostlis, aljif fe jatis weren shitt, for nofing stood fanne ajens his wihe. pe second dower of fe body is agilite, or swiftnesse ; so fat as soone as f e blessid soule wolde be ony where in a place, as soone it movef f e bodi fidir, bi ablete of fe bodi. And f e first dower of fe bodi helpif to bryng in fis " S. Aug. De Trinitate, lib. xiii. § 8. Beatus igitur non est, nisi qui et habet omnia quae vult, et nihil vult male.' SERMONS. •i35 dower, — and elhs holy men in bhsse hadden not al fing fat fei wolden, but sumtyme fei myjten elhs be taried, and so mourne, for fing fat hem wantid. pe fridde dower is clerete, fat mote nedis be medlid wif lijt, so fat seintis shynen in heven as clere as fei wolen coveite ; and no man fat is fere in blis desirif more clerete of his bodi. And fus was Crist clarified wif witnesse of bofe his lawes; and fus seif Crist in fe gospel, fat just men shulen shyne as f e sunne in f e rewme of fer fadir. Who wolde shame of foulnesse, but jif it were foulnesse of soul ? for fat lettif ofte fis clerenesse. pe fourfe dower of f e bodi is clepid immortahte or undedlynesse of man, for he mai never wante fis blisse. And herfore seif Austin weie, fat fe moost part of seintis bhs is surete fat fei han of fer joie, fat fei may nevere wante fer bhsse ». And after fis haf crafte of God so medlid mannis partis togidere fat noon contrarief to anofer, ne faihf for contraiouste. For as souhs ben of o wille, so partis of bodies acorden in entent. But scorne we here fes heretikes, fat seien fat nofing mai befalle iijter, fan fat ech seint in hevene may be deed and dampned in helle, and ech body of dampned men may be Cristis bodi in hevene ; and fis unstable bifalling seen seintis in Goddis wihe. But trewe men trowen fat fis is fals ; for ahe Goddis wiUe mut nedis be, and fan blessid men shulen clerely see fe opyn resoun of Goddis wille, and fanne fei shulen scorne fes foolis fat wenen fat God may chaunge his wille. But jit men douten more in fis, how fat seintis shulen move in hevene, and what tyme shal be fanne, sif bhsse of seintis shal ever laste. But here men taken as bileve fat hevene and erfe shal fanne stonde, and so fis day shal not be fanne by movyng of fe sunne and moone, but Crist shal be sunne to seintis, in whom fei shulen be doubly fedde, bofe in soule and in body, as fulli as fei wolen coveite. And fus, jif seintis wolen moove in heven fro o place to anofer, fei shulen move rijt as fei wolen, and have what fat fei wolen have, bofe in tyme and in stede. But trewe men fenken ynowj to wite generalte of fis bUsse, aljif fei bisien hem no depper of f e whlis of seintis in » De Civ. Dei, lib, xi, cap. 13. False views ; answers to objections. 236 WYCLIF'S The Nativity of Christ. The necessity for an atone ment, hevene. And sum men trowen fat God menef bi fes tymes fanne in hevene, fat suen not coiurs of fe sunne, but seintis willes fat ben in blisse, ' Secula Seculorum,' fat ben al ofer fan fes tymes. Of fis joie shulden men fenken evere, and joifulh traveile to gete fis ; and fanne men fihen f e bileve fat Poul biddif in fis pistle. Pistle on Cristemasse day. [SERMON v.] Puer natus est nobis. — Isaye ix. [6.] a Aftir f e joie fat Poul tehif we may seie on Cristemasse day, fat a litil child is born to us. For Jesus bi oure bileve is born, and to fis entent spak God, bofe in figure and in lettre, fat a chhd is born to us in whom we shulde have fis joie. And so fre shorte wordis ben to speke of Ysaies speche, so fat men mai after joie in ofer service of fis child. First we taken of bileve, fat sif oure first eldris hadden synned, fer muste aseef be maad ferfore bi fe rijtwisnesse of God; for as God is merciful, so he is ful of rijtwisnesse. But how shulde he juge al f e world, but jif he kepe here rijtwisnesse ? For f e Lord ajens whom fis synne was done is God almyjty and al-rijtful, sif no synne may be done, but jif it be done ajens God. And evere f e more f e Lord is, ajens whom fis synne is done, evere f e more is f e synne to take reward b to fis Lord. As it were a gret synne to do ajens fe kyngis bidding, but fe synne is more wifouten mesure to do ajens Goddis bidding^ But God bad bi oure bileve Adam to ete not of fat appil, but he brak Goddis heste, and was not excusid ferinne, neifer bi his owne foly, ne bi Eve, ne bi f e serpent. And fus bi rijtwisnesse of God fis synne muste algatis be punishid. And it is a lijt word * In the Prayer-book this passage of scripture appears as the first les son at mattins on Christmas Day. In the Roman missal the chief por tions of it are embodied in two introits. •> i.e., to render satisfaction or compensation. SERMONS. to seie fat God myjte of his power forjyve fis synne, wifouten aseef fat were maad for fis trespas ; for God myjte do fis jif he wolde, but his justice wolde not suffre fat ne ech trespas be punishid, oufer in erfe or in heUe. And God mai not accepte a persone to forjyve synne wifouten aseef, for elhs he muste jyve free leeve to man and angel for to synne, and fanne synne were no synne, and oure God were noo God. And fis is f e firste word fat we taken of bileve. pe secound word fat we taken is, fat a man fat shulde make aseef for synne of cure firste fadir, mut nedis be God and man. For as mannis kynde trespasside, so muste mannis kynde make aseef. And herfore it were to strange fat angel made aseef for man; for neifer he myjte, ne he was fat persone fat synnede here. But sif al men ben oo persone, fat persone makif aseef jif ony membre of fis persone makif aseef for al fis persone. And bi fis may we see, fat jif God made a man of noujt, of newe to f e kynde of Adam, — jit he were holden to God as myche as he myjte for himsilf; and so he myjte not make aseef for him and Adams synne. And fus, sif aseef muste be maad for Adams synne, as it is seid, sich a persone muste make fis aseef fat were bofe God and man ; for worfi nesse of fis persones dede were evene wif unworf inesse of f e synne. pe fridde word, fat nedis mut sue of fes two wordis of lore, is fat a child is born to man, to make asef for mannis synne. And fis chUd mut nedis be God and man, joven to man ; and he mut nedis bere his empire upon his shuldren, and suffre for man. And fis child is Jesus Crist, fat we supposen was bom to-day. And we supposen fat fis child is oonh born to f o men fat suen him in maner of lyvynge, for he was born ajens ofer. pes men fat ben unjust and proud, and rebel ajens God, han fer jugement in Crist, fat fei moten nedis be dampned of him, and aljatis jif fei ben unkynde to fer def ajens his spirit. And fus, jif we coveiten wel fat fis child be born to us, have we joie of fis childe, and sue we him in fes fre vertues, — in rijtwisnesse, and meeknesse, and pacience for oure God. For who ever contrarief Crist in fes unto his def, ajens f e spirit, mut nedis be dampned of fis childe, as alle ofer shulen be saved. And 237 and consequent necessity of Incarnation ; the fact of which is cele brated on this day. 238 WYCLIF'S The Church in bondage until the coming of Christ fus f e joie of fis childe fat was fus meke and ful of vertues, shulde make man to be hth in mahce, — and fan fei holden wel fis feeste. To hem fat wolen fijte or chide, Y seie fat fis child fat is born is prynce of pees, and lovef pees, and dampned men contrarie to pees. Studie we how Crist cam in ful tyme whanne he shulde, and how he cam in mekenesse, as his birfe techif us ; and how he cam in pacience, fro his birfe to his def. And sue we him in fes fre, for joie fat we have of him ; for fis joie in fis pacience bringif to joie fat evere shal laste. Pe Pistle on pv, sixte dai fro Cristemasse. [SERMON VI.] Quanta tempore haeres par vulis'^, — Gal. iv. [i.] Poul tellif in fis epistle what fredom men shulden use, and leve service of f e olde lawe, fat ledde men whanne fei weren children, pe first word of Poul here is seid to us in fis forme ; As longe tyme as an eir is litil, he dyversip not fro a servaunt bi sensible dyversite, aljif he be lord of alle. It semef fat Poul spekif here of service fat is bondage, and latif out fe longe tyme ; and spekif now of o part and now of anofer ; and spekif here specialy of al mankynde fat shal be saved, pis kynrede is an eir of f e bhsse fat ever shal laste. And fro f e bigynnyng of f e world fer is noon diversite bitwene him and f e servaunt, sif fe children of Israel weren in grete bondage in Moises tymes, sif fei weren tretid bi Pharaoo in hard servise foure hun drid jeer. And jit fis kynrede, fat is Cristis Chirche, is lord of al fingis of fis worid ; for Crist, Goddis sone and Lord of aUe, puttide fis child over aUe his goodis. And as jong eh of a man is for a tyme of his childhode, whanne he is wifinne age, noujt tretid as a lord, but undir tutours and governors, bofe in werkes in foode and cloif tretid as anofer servaunt, tilpe tyme pat his fadir wole fat he be tretid as lord, so it was ' Should be parvulus ; but this is only one of a great number of in dications that the writer of this text (Bodi. 788) had- but smaU knowledge of Latin. SERMONS. 239 of f e Chirche, f e which is kynrede of Crist. Whan Crist was bicome man fan fis kynrede was taken to worshipe, and puttide fro fe service fat he kepte in f e olde lawe. And herfore seif Poul h.exe,pat we pat ben of pis kynrede weren undir pe elementis of pis world servynge, as ofer bonde men. And it semef fat Poul wole seie, fat fes elementis of fis worlde weren worldly lawes fat f e Chirche kepte in tyme of f e olde lawe. For rijt as a myche boke is maad of lettris as elementis, so f e lore of fe Chirche is made of customes fat it kepif. And fus fis eire lernede first his a bi ce, as a htil child, and was holden fanne in drede to lerne f e lore of Goddis lawe. But whanne fulnesse of tyme cam, fat fe Chirche shulde be treted fus no more, God sente his sone, mad of womman, mad undir pis lawe, to bigge ajen pis eir to fredom fat he hadde in innocence, aljif he were undir fe lawe for a tyme. Crist was maad as a creature, sif Crist was fis manhede ; and so Crist was maad of Marye, as Poul dredif not to graunt here. And sif ech part fat Crist hadde was jnaad of God, as men witen wel, what shulde move men to drede to graunte fat Crist was al made ? But sif Crist is of two kyndis, fuhi God and fulh man, bi his manhede was he mad, and bi his Godhede not maad. And for to knitte his two lawes, Crist made him shf undir hem bofe. But in tyme of f e olde lawe men kepten many partis of f e lawe fat men neden not now to kepe, — as serymonies and jugementis. But, for to shewe oonhede of f e lawe of God, o lawe of ten comandementis lastif on for ever more, fat men ben ever holden to kepe. And as ful man in his kynde is maad of bodi and of soule, so f e ful lawe of God is made of f e olde and of f e newe ; and so men ben holden now to kepe fe witt of fe olde lawe, but as Goddis goosth children, to charge oonli fe moralte. pes wordis fat Poul spekif here ben hie m treufe and in witt, and ahe f e men in fis world cunnen not blame fat oon of fes. But wel I woot fat God grauntif to fewe men to knowe hem here, but jit we shulden trowe fes wordis, and worshipe hem, and travele on hem, to wite what fes wordis menen, as men shulen wite aftir in hevene. And for to have mynde of fis seint, fat men passen not fro fis witt, sum men wolen go nyje his wordis, bi undirstonding fat God jyvef hem. For ellis myjten alle his Difficulty of understandingthe apostle's words. 240 WYCLIF'S Sonship by nature and by grace. The Church brought again Into bondage to human laws framed by the pope and the friars. wordis be aliened, and al his witt, by Anticrist. But fer 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 fus Crist, whan he made him man and made his Chirche to be his brofer, he jaf a title to his children, to make hem alle Goddis sones bi grace. And for je ben fus Goddis children, God sente pe spirit of his sone, pe which spirit criep in joure hertes and in joure persones, Abba, Fadir. And of fes wordis fat God seif here bi Poul, whom God haf made his whistil, it semef to many trewe men fat fer shulde be no sect but oon, fat shulde be Cristis religioun, wif oon abbot and oon reule ; and fis wolde kyndele oonhede and love, and is ground in Goddis lawe. And fus fis Chirche, fat is Goddis sone, is noujt now ser vaunt but sone ; and jif he be pus Goddis sone, he is eir bi Crist, God and man. Bi witt fat Poul spekif here it semef to many breferen in God fat f e Chirche fat wandrif here is maad fral by mannis lawe, sif mo ben sprongen bi Anticrist fan weren in f e olde lawe[s], fat ben now left as God biddif. And so fe Chirche is frahe more fan in tyme of fe olde lawe, sif fes mannis lawes ben worse fan weren Goddis lawes fat now ben lefte. And Anticrist is maad a tutour or a governor of f e Chirche, more fool fan fe children, fat shulden be governed by Goddis lawe. And of ah synnes fat now ben, fis is moost perelouse and grevous, fat lesif fe fredom fat Crist haf purchasid, and makif men fralle to synne and to f e fend. And fus it were a myche vertue to gete ajen oure former fredom, and trowe no prelat in fis Chirche, but jif he grounde him in Goddis lawe. And fus men shulden shake awey al f e lawe fat fe pope haf maad, and ahe reuhs of fes newe ordris, but in as myche as fei ben groundid in fe lawe fat God haf jovun. But loke fis grounding disseyve fee not, for it may fallen fat Anticrist, bi his newe lawes and his biddingis, have moo bysy servantis to him fan haf Crist by his lawe, to serve him for bhsse of hevene. And fis movef many men to speke ^en foure newe seetis. For ech man bi hope of blisse shulde holde f e fredom fat Crist haf jovun, and so he shulde maynten fis reule, and dispise al ofer reulis. WYCLIF. SERMONS, 241 pE Sonday Pistle wiJunne octave of twelf>e dai. [SERMON VII.] Surge illuminare, ferusalem, — Ysaye Ix. [i.] Men expownen comounly fis prophecie of oure Jesus, fat Ysay saw in spirit ; how Crist shulde be loutid, soone aftir fat he was born, of fre kyngis of f e eest. And bileve fat Mathew telhf techif wel of fis tixt, to what witt it is spoken of f e pro phete Ysay. First he bigynnef fus ; Ryse, and he pou lijtned, Jerusalem, for pi lijt is comen, and glorie ofpe Lord is sprongen upon pee. Here trewe men undirstonden bi Jerusalem, fat was heed citee in f e londe of Judee, holy Chirche fat wandrif here. For Jerusalem in diverse placis bitokenef on diverse maners, now fe citee of fat cuntre, now f e chirche fat wandrif here, and now fe chirche fat is above ; and al ben figurid bi fis citee. And Jerusalem bi interpretacioun bitokenef a sijt of pees »; but here men seen afer, and in blis verre pees, pis Jerusalem shulde ryse from synne, and be lijtned wif witt and grace, sif Crist fe first hjt is maad man for fis eende. And Crist, fat is fe Fadris wisdom, and so glorie of f e Lord, is sprongen of fis kynrede and in it, sif he is Maries sone. And fus fis is a greet synne to leve to ryse and open oure wyndowys ; for fis spiritual lijt is redy to shyne to ahe men fat wolen open, pat man resceyvef in veyn f e grace of God, as Poul seif, fat takif of God many jiftis bofe of fortune and of kynde, and wole not fanke God herfore. He is an unkynde man, wifouten whom fe sunne shynef, and jit wole not opene his wyndowe, to take lijt fat shulde save him. And here men seien comounly, fat first mannis foly is unkynde, and bi cause of fis unkyndenesse God jyvef man no more his jiftis; sif God approvef nevere more fat unkynde man shulde fus synne. But jit God makif of synful man and unkynde a good man, and alle f e goodnesse ¦ The derivation is doubtful, but this is among those that have been widely received ; see the article ' Je- SERMONS. VOL. II. rusalem ' Bible. in Smith's Diet, of the The prophecy of Isaiah inter preted of the adoration of the wise men and of the Church. 242 WYCLIF'S Interpretation continued. of fis comef of fe goodnesse of God. And bisie we not aboute ferfer cause, for God himsilf is f e first cause. But f e prophete seif on fis, — For lo, derknesse shal hile pe erpe, and picke myst shal hile pe pupils. Here we mai knowe two maner of men bi fes wordis of Ysaye. Sum men ben everemore derke, and wanten grace to come to bhsse ; as f e erfe is ever derke and takif not lijt bi clerete. And fis derk nesse haf wif him Goddis witt fat fes men shulen be dampned. But sum men han for a tyme myst, but jit fei ben a puple, as ben men of holy Chirche, for tyme fat fei ben in synne. And fes men bi grace of God takif lijt fat persif hem and disposif hem to hevene, and avoidif fer synne fro hem. And sich two maner of men weren in Jude bifore Crist cam. And fus derk nesse of synne hihde fe erfe til Crist cam, and ficke mystis of synne hihden fe puplis fat shulden be saved. But fis hjt fat cam to men persid fis myst and made it clere. And so fis lijt fat has maad man clerede f o men fat he wolde save. And for fis lijt spekif f e prophete, and for fes men fat shulen be saved, But upon pee shal pe Lord spryng, and in pee shal his glorie be seen. For of oo kynrede of Jacob, and in fat kynrede, was Crist born ; and many of hem weren saved in Crist, and many ofere of hefene men. And folk shulen wandre in pi Hjt, and kyngis in shynyng of pi birpe. For aboute tyme of Cristis birf fre kyngis camen out of f e eest, and bofe fei and many ofere sawen f e hjt of f e sterre. And muse we not whan fis sterre apperide first in fe eest, and how longe tyme f ese fre kyngis weren in comynge to Bethleem. For soone aftir fat Crist was born fei camen, and fus worshipiden Crist. For, as f e gospel berif witnesse, fei founden f e child wif his modir; and it is hely fat in f e same stable fat Crist was born inne in Beth leem ; and so it mut nedis be sone after f e tyme fat Crist was born. And aftirward fis prophete spekif to fe glorie and joie of Crist : Lifte up al aboute pin eyen and see ; al pes ben gederid, and ben comen topee, to do fee worship as fei shulden; and al fes ben figure to fee pat pi sones shulden come fro f err, and pi doujtris shulen rise aside, and many cuntres shulen trowe In pee, panne shalt pou see and abounde, and pin herte shal SERMONS. 243 woundre and be largid ; whan pe multitude of pe see shal be turned to bileve of fee, and pe strengpe of hepene men shal come to pee, and trowe in fee. pe flowihge of camels shal hile pee ; men pat shulen ryde upon dromodes; men of Madlan and of Effa ; alle men of Saba shulen come, fat God haf ordeyned for fis journey, bryngyng gold and encense, and tellinge heeryng to God. pis lettre semef sumwhat mysty, and ferfore men tellen diverse wittis of it. Sum men seien fat camehs watrynge hilide Crist in hise membris ; for travele fat was done in camelis helpide to hile Cristene men, — as Joon Baptist and many ofere weren hilid bi helpe of camelis travele ; and fei weren hastid to leve fer drynke, fat jiei shulden take in f e water. But sum men undirstonden fes wordis to goosth undirstonding of hem. And so men douten here ofte of what contre fes free kynges weren ; and it is ynowj here to wite fat fei weren of f e eest ; whefer fei weren of Arabi or of Saba, or of anofer ile. And here men musen ideh, how fes weren but fre kyngis ; sif f e holy psalme seif fat kyngis of Tharsis and of f e ile shulen offre jiftis unto Crist ; and fes men muten nedis be two kyngis ; f e kyngis of Araby and of Saba shulen lede jiftis to fis child ; and fes ben ofer two kyngis ; and fus it semef fat foure kyngis camen to worshipe fus fis chhd. But fis resoun is to feble ; for jyve we men fat arguen fus, fat David spekef here of fes kyngis, — and fis were hard for to teche, — but jit fes free kyngis myjten wel have many names bi many resouns ; as f e Kyng of Yngelond is Kyng of Yngelond and more Bretayne. And so fes kyngis myjte have fes names, aljif fei weren but fre or two. Or ehis it myjte have fallen fus ; fat sum kyngis biside fes free senten her offryngis wif hem, and so fes wordis ben algatis sofe. Or elhs it myjte have be fus; fat dyvers kyngis dwelten at hoom, and maden fer offringis to fis childe ; and fei myjten have be taujt fere fat he was bofe God and man. Many siche wittis ben not nedeful to us for to cunne now. But do we worship to fis child wif gold, encense, and wif myrre. For we shulden byknowe his Godhede, as gold is more fan ofer metahs, and byknowe his wisdom, as gold shynef bifore ofer. pe secounde tyme we shulen knowehche fat Crist is fe first preest of alle, and offre to him devocioun, B 2 Difficulties In parts of the prophecy. Spiritual ap plication. 244 WYCLIF'S The apostle exhorts the Roman con verts to holi ness and unani mity. Great men should here take warning against luxury. si]j he is bo])e God and man. pe Jjridde tyme we shulen knowe hche J)at Crist was deed for cure sake, and roos hool as he hadde ordeyned; and so shulen we alle do at Jje last resur reccioun, oJ?er to blisse or to peyne. And lyve we alle just lyf, and love jjis Lord upon oure power, and ))anne he wole rewarde us in blisse aftir Jjes j^ree 3iftis. And here many men Jjenken )?at men shulden li5tly passe over jjis, and speke of )?ingis ))at ben certeyne, Jjat profiten to men J?at heeren hem. Xi% FIRSTE Sondai Pistle aftir octave of Twelf>e dai. [SERMON VIII. J Obsecro vos per misericordiam Dei, — Rom. xii. [i.] Poul tellif here to gentile folk, how fat fei shulden serve God and kepe hemsilf in charite, and serve togidere as o persone. For whan many men acorden in oon, and done oo werk in Goddis name, fei done it more spedely, more strongly, and bi lasse blame. Poul bigynnef to preye to Romaynes to kepe fe lore fat he techif, for he prechide not for money, ne for wynnyng of fis worlde. Y preye jou, seif Poul, hi Goddis mercy, pat je jyve joure bodies to God, a quyke oost and not dede, to serve God bi his lawe. pe secounde tyme, f e lyf of joure body shal be holy, aftir Crist, pe fridde tyme shal joure 'boAy plese God bi devoute wihe. And jif joure bodi be fus ledd to lienesse of f e Trinite, fanne be je wel disposid to serve God as je shulden. And aljif al Cristene men shulden marke fes wordis of Seint Poule, jit lordis of fis worlde shulden take more hede to hem, for fei camen of gentihte ; and fer staat shulde fus serve to God, to defende Cristis lawe and his ordenaunce, and lat it not perishe for ydhnesse. And fus shulde per servise to God be resonable, and kepe fer staat. And, for siche men synnen ofte in novelryes of fe worlde, ferfore biddif Poul after; Nyle je he conformed topis world, but be je reformed in newenesse fat shal be maad in jour witt, pex ixys no lord of fis worlde, neifer in more state ne in lesse, fat he ne shulde take fis lore of Poule, jif he wole weie SERMONS. 245 serve God. For costli metis and gay garmentis, whan fei ben taken over mesure, fei maken lordis bisi for hem, and spoUen wrongh fer pore tenauntis ; and fis mut nedis displese to God, sif he is welle of rijtwisnesse. pes men fat lyven fus ben con formed to fis world. But man, be he never so grete, shulde coveite to aray his soule wif Goddis lawe and wif vertues, for fat is more presciouse. And it fallif ofte tymes, fat preestis and freris fat shulden here teche ben bofe fals and un- ctmnynge, and tellen but htil bi Goddis lore. And fis menef Poul here, whan he preief unto Romayns fat fei shulden be reformed in newnesse of fer wittis. And fus of ahe f e here tikes fat Anticrist broujt ever inne, fes fat blaboren unto lordis, and seien fat fei shulden not cunne ne heere fe gospel of Crist, — for clerkes shulden teche hem to lyve, — ben moost perelous in fe Chirche, and moost to fle as Anticrist. Wif sich lore of oure God shulden lordis sumwhat clofe fer soulis, and be not to worldly, but fenke sumwhat on her souhs. For fis lyf fat we lyven here is bofe short and ful of peyne, and it is ordeyned to be a mene to f e bhsse fat ever shal laste. And bi witt of Goddis lawe shulden men knowe pis trinite, which were pe good wille of God, wel plesyng and perfit. pe wihe of God mut nedis be good, hcke to fe Fadir of heven; and so al f e ordenaunce of Crist mut nedis be good, sif he is God. pe wille of God to punishe men is good, sif fat it is just; but fis wille comef not forf but bi occasioun of synne. pe wille of God is wel plesing, as is fe secunde persone of God. For we reden fus of Crist, fat in him it plesid wel to f e Fadh. And fus men fat ben bisie to wite what is f e wille of God, ben wel payed of fis wille, and traveilen for to do fis wille. pe fridde tyme, aftir f e Holy Goost, fis wihe mut nedis be perfit, for it is not shewid to man for fleishly lustis or woridly wyxxxxyxx^, but for worship of God and for profit of his puple. And, for wittis of many men ben occupied for woridly fingis, and lores fat profiten not to fe soule, ferfore seif Poul aftir, Y seie for sope bipe grace pat is jovun to me of God, and not for to plese JOU, ne for coveitise of joure goodis, hut pis Y seie to JOU alle, to cunne no more pan is nede to cunne, hut to cunne to 246 WYCLIF'S Different offices In the Church, but all designed for mutual help. The privileges of the Chris tian priesthood suhrenesse ', and to lerne vertues of Crist. Sum men ben here bisie for to cunne worldh witt, as cautelis of mannis lawe, and craftis to vi^nne myche money. And clerkes traveilen many weies veynly to have cunnyngis, and alle fes letten men to gete hem knowyng of God. And so Poul seif to ech man, fat he shuld cunne his bileve as God hap partid bileve, to sum more and to summe lesse. And aljif bileve of God be groimd nedeful for Cristene men, jit acord in charite mut nedis be joyned wif fis treufe, — for fendis of helle have trouf e, but fei tremblen, for defaute of love. And herfore seif Poul fus, pat as we have many lymes in 0 bodi of dyverse kyndis, and not ech lyme hap pe same dede, but ech is dyverse from ofer, so many men of 00 bileve ben 00 bodi in Crist; — and fis body is holy Chirche, fat is weddid wif Crist. And so ech membre of Crist shulde have his propre dede ; but ahe fer dedis shulde come to fis, fat fei profiten to f e bodi of fe Chirche; and fanne fei profiten to ech membre, and to worshipe Jesus Crist. And fus ech man shulde beware fat he be in sich a staat fat is approved bi Jesus Crist, and traveile treuly in fis staat. ^ii fou be a preest of Crist, teche treuly Goddis lawe \ jif fou be a worldly lord, defende Goddis lawe bi strengfe; and jif fou be a laborer, kepe fou treufe and traveile fast. And fus ech man of Cristis Chirche shulde helpe his brofer after his myjt; and jif he koude many helpis, he shulde be many lymes to hym. And fis lore biddif Poul fat is ful sotil and nedeful. And wolde God fat fis bheve fat Poul techif in fis epistle were wel koud and wel kepte of fes foure seetis of Anticrist, fat ben newe comen into f e Chirche for to charge it and harme it. pE SECUNDE Sondai Pistle aftir octave of TwelfJe dai. [SERMON IX.] Habentes donationes. — Rom. xu. [6.] Poul in fis epistle telhf unto Romayns, how spiritual preestis shulden passe seculeris, for preestis shulden be lyf to quyken fe ' sobrenesse in the Wycliffite Versions. SERMONS. 247 comountees. Fhst techif Poul how fe preestis of fe puple shulden passen in jiftis of God f e comouns bi fer good hif, and biddif Poule fat fei shulden have jiftis dyverse fro oper men, bi grace pat God jyvep hem. Men may not grutche here for fes wordis of Poule, for God mut sowe his grace dyversly to men, and so men shulden not take fis state but jif fei passiden ofer in grace, and able fei hem in good werkes, and fer grace shal be more. Seven and twenti jiftis of God telhf Poul in sich preestis. Sum of hem have profecie bi resoun of per bileve, as fes fat tehen of f e day of dome, and hard ende of mennis dedis fat discorden fro Goddis lawe. As men witen bi bileve, fat dedis of men fat ben done ajen f e bidding of God muten aljatis have an yvel ende, ouf ir suynge anoon or at fe day of dome, and fus many tellen pro phecies bofe to good and to yvel. Also pei have servyses dyverse in per servyng, for preching and goostly werkes perteynen unto sich men, and whan fei done straunge werk?s, fei passen to anofer state. As summe techen in per lore, as fes men fat prechen feif ; and summe stlren men to goode, as conceilours bi Goddis lawe. And so fes men pat jyven almes in symplenesse, knowynge fat al is Goddis jifte jovun to hem to dele forf, ben in fe fifte degree. And fis jyvyng of double almes, fat is pertinent to preestis, shulde be done in symplenesse, and pryde fled, wif ypocrisie. pe sixte servise takef he fat Is above in bysynesse, as ben curatis of f e puple, or heyer or lowere. And aUe fes prelatis shulden be bisie to kepe f e sheepe fat God haf jovun hem. And here fenken many men, fat fro fis state was turned to pryde, fei ben clepid prelatis, and born above by wynde of pryde ; and fei ben not above bi God, but more foohs fan fer sugettis, and fer bysynes is turned to pryde and to robbing of fer sheep. In fe sevenfe servyse is he, pat hap mercy in gladnes. Poul spekif not of fis prelat fat traveihf for symony, and takif money gladly for litil traveile fat he doif, for fis gladnesse is aboute his money, and not aboute servise of God. And in fis failen cardynahs, fat geten graces to many men, and absoluciouns, wif ofer feyned pryvelegies. Aljif love wipoutenfeynyng shulde be in al Cristene men, jit f e preest, nere Crist, shulde have dene love in God, and not love more mennis abused by modem pre lates. 348 WYCLIF'S We should be prayerful, cha ritable, hos pitable, placa ble, sympathe tic, and humble. goodis fan f e profit of fer soule ; for fanne he feyned to love hem, and hatif hem, and lovef fer goodis. .And fus fei shulden hate yvel, bofe in hem and in ofir men, and speke wisely ajen it for to make men clene f erfro ; and in fis failen flaterers, fat waishen mennis heedis wif fals oile. Aftir Poule techif, algatis to preestis, fat fei shulden cleve lo good. Whan fei seen sen tence of wynnyng and sentence of Goddis lawe, fei shulden holde wif f e secounde, sif it is good on Goddis side ; and in fis fahen ofte travehours in mannis lawe. And so men shulden love togidere charite of broperheed. Charite haf two branchis, — love of God and love of man. pat man fat lovef a man lovef charite of brof erhede. And for his propre or pryvy avauntage shulde not man lette to large fis love. And fus men shulden come bifore, in doynge worship ech to ofer. He fat is hyjer in state shulde be more meke fan f e lower, and so in mekenesse of his herte go bifore f e tofir in worshipyng. And fis myjte lijth be done after fe jiftis fat God haf grauntid. Sensible honoures ben but litil, and lesse to charge fan honoures of soule. And fus Cristene men shulden be not slowe in bisynesse, to kepe oonhede in charite, but swift in fat fat sownef love. And in fis failen many men fat wolen have worship of fis world, and sugette ofer men to hem for f e pride fat fei have in fer hert. And fus men shulden bi charite be brennyng in fer spirit, havynge bofe desire and joie to kyndle love by meke nesse. And in fis failen many men in tretes and acordis- makynge. And fus men shulden serve tope Lord, and not to fe fadir of pride, ne to fer fleish, ne to f e worid, and lette to serve f e Lord of hevene. And fus men shulden have joie in hope fat fei have of reward in blisse. And ferfore biddif Poul to men fat fei shulden joie ever in God. Poul biddif to Cristene men, pat pei shulden be pacient in tribulacioun fat fahif to hem. For fei ben fewe men or noone fat lyven here fer ful hfe fat ne fei have persecucioun, and fus pacience is nedeful. And, for oure hope shulde be in God fat he helpe us in fis wey, ferfore Poul techif after, to stonde bisili in preier. And, for men shulden be merciful, ferfore biddif Poul after fat men shulden be comynynge in nedis pat fallen to seintis here, helpinge hem now wif goodis, now wif praier, and now wif conseile. SERMONS. 249 And, as Poul biddif, no brofer shulde suffre but jif ofer suffre wif him, and algatis men shulde do profit to fer brofer in mede ful lyf. And fus men shulden blslly sue herboryng to fer neijbore, bofe jyve reste to bodi and soule, bi almes and bi pacience. And fus biddif Poul aftir, fat Cristene men shulden blesse to oper pat pursuen hem here, for fat restif myche mennis souhs. And so men shulden blesse pere breperen and not curse hem, to wake hem ; for sich cursyng comonly is contrarie to hospitahte. And fus, sif alle goode Cristene men shulden be of oon hert to God, pei shulden joie wip ciexxe joyers, and wipe wip men pat wepen here. And so al good Cristene men shulden fele oonhede among hemsilfe. Whefer fei have joie or peyne, fei shulden have joie or sorowe in herte, and fenke fat 00 bodi of fe Chirche suffrif bi diverse membris. And fus men fat lyven in fis hif shulden not smatche hye pingis, to caste hemsilf to be hye, and to harme fer evene Cristene. And in fis synnen many men, and algatis fes foure newe seetis, for fei done harm to fe Chirche for to hye fer novelrie. But ahe men shulden assente to meke statis and meke lyves, and hold hem paied on f e statis fat ben groundid in Cristis lawe. For as a mete in a man, fat is not defied bifore, makif mannis bodi to gurle', so it is of fes newe statis fat Cristis lawe haf not defied. Sum of fes wordis fat Poul seif here shulden trewe preestis declare more, as it is profit to f e puple, after fat God techif hem. pE Jjridde Sondai Pistle aftir octave of Twelf>e dai. [SERMON X.J Nolite esse prudentes. — RoM. xu. [16.] Poul tehif in fis epistle how comountes and al men shulden shape weies for charite, and oonhede to kepe here. First Poul biddif his breferen to be not queynte ^ to hemsilf, and jelde to noo man yvel for yvel. It is seid comounly fat fer ben free lawes here ; — lawe of God, lawe of f e world, and lawe of f e fend of helle. Lawe of God fat Poul techif is moost resonable and ' groule, I. '' queynt, G ; qweynte, I. The spirit of meekness and forgiveness is characteristic of Christianity. 25° WYCLIF'S The custom of the world is ditferent. The duty of forgiveness. further considered lijt, to jelde men good for yvel ; for so doif God fat mai not faile. pe secounde lawe, of f e world, is to jelde good for good and yvel for yvel ; for, as men seien, fus techif kynde men to do. pe fridde lawe, of fe fend, is to do yvel for good; as God seide jhe, and Eve doutide; but fe fend seide opynly nay. Poul forfendif here fe myddil lawe, fat men shulden jelde yvel for yvel; and fus queyntise to a man is here dispreisid of Poul. For fat worldly man is queynt, bofe in werres and ofer lyfe, fat can jelde redely an yvel turne for anofer. And fis lawe of fe world bringif in lawe of f e fend, for it is taken for a reule among worldly werrours ' fat fei shulden anoye fer enemyes on what maner fat fei mai ; and it is holden a rijtwisnesse to do a wrong for anofer ; and jit Goddis lawe biddif to jelde not an yvel for an yvel. And it is certein of bileve fat fis yvel is wrong. For yvel of peyne shulde men jelde, bi fe reule of charite ; sif God jeldif peyne to men after fat fei have dis served ; and fis yvel of peyne is good, sif rijtwisnes doif it fus. And fis, holdun comoun lawe of men, is turned into fendis lawe ; for no lawe reversif Goddis lawe, but jif it be f e fendis lawe. And as anentis serpentis and ofer fingis fat bringif in peyne, fis bringing in of mannis peyne fat bi his foly makif fis peyne, is noon yvel of injury, but rijtwisnesse fat God makif. But God forfendif here fo do yvel of harme, for yvel of harme, And fus love fat Poul biddif, techip to purvey good to men, not oonli bifore God, to prey God to make hem good, hut bifore alle maner of men, to forjeve hem and disserve to hem. And fis reule fat Poul jyvef is bofe lijt and resonable. For it is more lijt to men to forjyve yvel fan to take veniaunce ; and it is more resonable, for more good comef to men ferfore. And bi fis reule fat Poul jyvef here batailis and stryvyngis in plee shulden be forsaken of Cristene men, as Goddis lawe tehif here. And so biddif God bi Poul, pat jlf it may be, pat is of jou, je shulden have pees wip al men, doinge good and suffryng wrong. But certis custum and mannis lawe ben ful ferre fro fis lore. So it is fat many men have of her owne synne myche mahs, and fes wolen fijte wif men and slee hem. But kepe fou pacience and mekenesse, and fan fer yvel turnef fee to good, bi fe ' werriours, G, I. SERMONS. 251 vertue of Goddis lawe. But fis lawe fat Poul seif here, lettif not to chastise men, ne to take veniaunce of hem by f e reuhs of charite ; but fis shulde ever be for fer good, and for love fat men shulden have to hem. And fus men shulden bi Goddis lawe fleen to comune wif heretikes. And fus biddif Poul, pat we shulde mt defende us, as Goddis derrest children, but we shulden jyve stede to ire, and reserve veniaunce to God oure fadh. For it is writun in Goddis lawe, how God seip, Y have reserved veniaunce to me, and I shal jelde it, for it fahif to my mageste, and Y mut do it wifouten defaute. But jif pin enemy hungrip, jyve pou hym mete ; and jif he pur sle, jyve pou him drynke. pis mandement is not of bodily foode, but of goosth foode of f e soule. Ffor many men have not bodili foode, and enemys wolen be worse herfore ; but mekenesse and pacience shulde ech man have redely, and~pei enymys shulden be fed ever vrif fes, ever do good, and ferfore Ffor jif pou do pus to fin txxexxxy,pou shalt gedlr coolls of fier uponpe heirest vertue of his soule; and fat fallif ofte to do him good, and evermore to do fee good. Nyle pou be overcome of yvel, but overcome pou yvel in good, pis yvel is synne of fin enemye, and fanne it vencusif fee bi it, whanne it fouhf fee f erwif , and makif fee parcener ferof; but fou overcomest fis yvel ui good, whan fou kepist fee f erfro, and |bi vertue of pacience fou jyvest mater to do men good. And fis bileve fat Poul seif here is litil usid or trowid now; and ferfore many men in f e Chirche, — as bofe f e pope and cardinahs, — ^ben smyttid foule wif heresie, and out of Cristene mennis bileve. What charite or pacience shulde move hem to sende after men, and fan do hem to def, for fei mayntenen Goddis lawe* But Ysaye seif ,— Woo be to hem fat seien fat good fing is yvel, and yvel fing is good to hem, for fei ben contrarye to God. And so he is vencushid of yvel fat doif yvel ajens yvel, and he vencuschif in good yvel, fat doif good ajens yvel. God jyve grace to fe Chirche to lerne fis lessoun fat Poul techif I for fis short lore of Poul wolde turne al Cristyndom to Crist. And men shulden bofe be pacient whan mannis cause is touchid, and do quycly wif fer hppis bi resoun of Goddis cause ; for fus dide Crist Goddis word and taujt his children to do fus. with applica tion to modern times. 252 WYCLIF'S Love is the fulfilling of the law. Various classes of men hypo critically pre tend to this love, On forJje Sondai aftir octave on twelfj>e dai. [SERMON XI.] Nemini quidquam debe\atis.\ — Rom. xh. [xin. 8.] Poul techif here Romaynes, and so al Cristene men, how fei shulden kepe charite fat God jyvef. And jif fis vertue be wel kepte of man til fat tyme fat he die, oure bileve techif fanne fat fis cloif bryngif hem to bhs. Poul biddif at f e firste fis word of myche witt. To no man owe je ony ping, but pat je love togidere. Poul forfendif not dette of money, ne good werkes of ofer vertues, but Poul wole fat alle fes dettis drawe to fis ende, to love togidere. And so ech man bi fis lore is holden ay to love ech ofer. And so many men in fis world ben byhynde of dette of love, but God mut ever come bifore, to love men fat haten him. Take hede to okur^ and ofer synnes fat sownen not in charite. Acounte not fis now for dette, by Poulis reule of bileve. And so fis 00 word, wel undirstondun, damnef al errours in fe Chirche. And so fis o word of Poul axif myche special de- claryng ; and excusyng of ypocritis fat fei kepen fus charite, shal be dampned bi f e heirest juge whan no synne may asterte him. Men of werre seien comonly fat fei fijten for charite, for so shulden fer enemyes love hem in sich a caas. And fus seien pleders and pursueris, fat fei done fus al for love. But fis excusacioun mut be jugid bi Crist him silf, and fis lord is charite, and knowif al resoun and al gabbyng. And so ech man here in erfe shulde lyve so justli to his brofer, bofe in hert in word and dede, fat it sownede al in charite. For if he passe fis reule of Poule, he rennef in dette ajens his brofer. And Crist techif men to preie him fat he forjeve hem fis dette, but rijt as fei forjyven her dettours. And fus men bidden ajens hem silf fat fahen in mercy to her breferen, for charite is justh knittid. Muse fou not how God biddif fat fou shuldist love ech man, sif many men ben unknowun of fee, and noon ' ocur, G ; oher, I. SERMONS. 253 mai love but fat he knowif. God techif to knowe generaly, and to love after fis knowyng. Do no vsrong to fi breferen, and fou fihist fis love of Poule. Ffor whoevere lovep his neijbore, hap fulfillid pe lawe of God. "^xi fou seie fou lovest o man, and doist wrong to anofer, fou gabbist to God upon fi silf, and hatest fi first frend. As, jif many men bare a weijte, and ech shulde helpe ofer ferto, he fat faihf to helpe oon, mut nedis faile ajens hem ahe. And Poul tellif aftirward how fis 00 word of love compre- hendif al f e lawe, as he shewif bi fyve lawes. For fis mande ment of God fat biddif, pou shalt, first, not be a lecchour ; pe secounde mandement fat biddif fat, pou shalt not slee pi broper; pe fridde mandement fat biddif, pou shalt not stele his goodis ; pe fourfe mandement fat biddif fat, pou shalt not sey fals wit nesse; pe fif))e mandement also, pou shalt not coveite pi neijboris good, and jif per ben ony oper mandement, in pis word it is instorid^, pou shalt love pi neijbore as pi silf As many pens ben closid in 00 tresoure comonly, so in fis o word of God ben comounly of h undirstonden. He fat haf fis o lawe, and kepif it wel as he shulde, hap fulfillid alpe lawe, as Poul seif and James bofe. And fis love of pi neijbore worchip no synne ajens him; and perfore fulnese of pe lawe is love, if it be wel taken. pis short tresoure of word of love shulde be taken out whanne it is nede. For fis tresoure may not faile jif it be groundid in fe firste love, for fat love is wifouten eende, and love is f e morels, fat it be usid. Poul spekif not here of fleishh love, ne of worldly love, but of love in God. For fes two loves ben more hate, and shenden love fat men shulden have. For love of God is ful of resoun, and holdif no fing ajens resoun ; for jif it held ajen resoun, fanne it were ajens God. And fus clene love puttif out al synne, and in fis love shulden men studie. And fis charite shulde move men to speke stably herof. And among alle men fat synnen ajens charite, fes foure seetis fat newe ben • This striking word, which both Wycliffite versions also employ here, is merely the English representative of the litin ' instauratur,' tlie term used in the Vulgate version of tMs passage, ¦> Probably the words ' J>e more ' have dropped out. and the * four sects ' sin against it in an especial manner. 254 WYCLIF'S Exorbitant papal pre tensions. comen wifouten autorite of Crist, semen more stifly to synne ajen f e lawe of charite. And here is sumwhat to speke ajens fe firste of fes foure a. pe first hede of fis secte is fe pope wif his clerkes, and fer maner of lordly lyf ajens f e lore fat Crist taujte Petre. pis agregat of fes aUe ben fe first sect, newe comen in. And al fes foure seetis ben armed wif armes of ypocrisie. And sum men clepen fis first hede Anticrist for his lyf. 3if he sue his patron as he feynef he suef Crist, he suef more f e emperour fan eif er Crist or Seint Petre ; for f e world is his patroun, and f e fadir of pryde also. Fkst, it semef fat he synnef in charite fat Poul spekif of, for he disseyvef mennis witt bi fis foule ypocrisie. If Petre in his lyf was pas- syng ofer aposths fat weren his felowes, in povert and meke nesse, and in traveile for f e Chirche, fan he mut have a suc- cessour contrary to him in al fes fre. Certis a fend of heUe shulde shame to disseyve men bi sich a skile. And whan men ben fus blyndid, he dissey\'ef hem aftirward of fredom fat Crist haf jovun, and makif hem fralle bi his lawes. Petre, ne ony ofer apostle, durst not seie fat he was so nedeful, fat wifouten his governaile mut fe Chirche nedis perishe, and bi fis blasfeme gabbing slee many f ousend men. He is not on Cristis side, fat puttid his soule for his sheepe, but on Anti cristis side, fat puttif many soulis for his pryde. pis man fedif not Cristis sheepe, as Crist bade fries Petre, but spuyhf hem, and sleef hem, and ledif hem in many wrong weyes. 3if he lovede Cristis sheepe, he shulde lede hem bi Cristis lawe, and watere hem, and make hem rest bi f e lesewes, and bi fes watris fat Crist haf ordeyned for his sheep, pis man fat fus hatif God mut after nedis hate himsilf, and al his breferen, fat he seif ben his sheep, for his rijt cure. It semef fat no man here in erfe reversif more fis lore of Poul. » By the 'four sects' appear to be meant, — (i) the higher clergy, with the pope and cardinals at their head, (2) the monks, (3) the Canons Regular, (4) the Friars, SERMONS. 'iSS pE fyf)>e Sondai Pistle aftir octave of twelf])E dai. [SERMON XII.] Induite vos sicut electi. — Colos. in. [12.] Ffor charite is fe mooste vertue, and moost nedeful to Cristene men, ferfore Poule and ofer aposths lerneden of Crist to stire fis moost, and teche fis moost to Cristis sheepe, for it conteynef al good. Poul biddif first, pat men shulden elope hem, as chosen of God, holy and loved of God, entrallis of mercy to fer breferen. Ofte holy writt clepif mercy f e entrallis of mercy : for as entraihs ben wifinne, and clensen mete fro mannis bodi, so fe abite of mercy shulde be stable wifinne man, and algatis dense fe goosth mete, for fe bodi of holy Chirche. And fus spekif Lukes gospel by Zakary fe holy prophete, fat oure God haf entraihs of mercy, bi which he visitid his puple. And sif we shulden be Cristis children, and Cristis champions to fijt for him, we shulden first clofe us in his suyt, and take his armes for to fijte. And fus seif Poul fe first word, fat we clofe us as Goddis chosen. No man mai putte from him, fat ne he shulde be chosen of God, to fijte wif her goosth enemyes, and bi victorie to gete bhsse. And holynesse stondif in fis ; for wif holynesse shulden men fijte ; and al fis is a stronde of love, fat stronger may no love be. For where is welle of more love, fan chesyng of God bifore f e world for to brynge men to bhsse, and to ahe menes nedeful ferfore ? Or where is more charite, fan God himsilf to make us holy, and droppe to us of his owne grace wifouten oure dis- servyng bifore ? Or where myjte be shewid more love, fan God to chese for his bataile siche men fat he makif seintis, and lovejj hem for his owne dedis ? And fes free knottis of love ben figurid ui >e Trinite. What men fat fus ben loved of God shulden not be merciful to ofir ? And of fis mercy of men shulden sprynge many ofer goode branchis. First, men shulden be benyngne, for fei shulden brenne God's love to us should make us merciful to our brethren. Twelve fruits springing from a merciful spirit. 256 WYCLIF'S in charite. Aftir men shulden be meke, for fis fier axif meke nesse, sif it mai not kyndle ne growe but jif mekenesse be ferwif. pe fridde vertue fat spryngif hereof is temperoure in oure dede, fat men travaile stabh for good ende whanne fei shulden. pe fourf vertue of fis mercy is pacience, fat men shulden have, sif alle men moten taken of God al goodis fat fei have, and so fei shulden lerne pacience bi suffryng of fe Lord above, pe fiffe vertue of fis mercy is pat men supporte togidere; for what man is wifouten defaute and feblenesse in fis lyf? And fus God haf neded us, ech man to supporte his brofer, for ech man nedif to ofers helpe, and holde him up fat he faUe not. pe sixte vertue of fis ground is to freely jyve togider, fforjyvyng of oure trespas, for fus biddif our alfer maistir. '^if ony have playnt ajens anoper, as Crist hap forjovun jou, so shulde je forjeven joure breperen. And fis lore biddif Crist in techinge of oure Pater Noster. And over pes sixe biddif Poul pat men shulden have charite, for pat is bond of perfeccioun, fat knyttif togidere al ofu- vertues. pe eijtife tyme biddif Poul, pat Cristis pees spryng in mennis hertis, for fis pees bryngif gladnesse and joie in 0 bodi of f e Chirche, and fus ech man shulde be kynde, and helpe his brofer as he doif him, as ech part of a bodi helpif anofir to make fat body. pe tenf e tyme biddif Poul, pat Cristis word dwelle In us plen- tenouseli, for it haf vertue to kepe from yvel and bryng in good. -And here many men ben to blame fat usen wordis of mannis lawe, and ofere fat ben not nedeful, and wordis of strif wif of he japis. For word of Crist shulde putte fis out, as Petre techif in his boke, — 3if ony man speke oujt, speke he Goddis wordis; and certis fan Cristis word dweUif in us habundantly. But a fool myjt seie here, fat sif Crist is God and man, ech word is Cristis word; and so veyn jangelers speken fis lore. perfore Poul knittif after, pat Cristis word dwelle in us in al maner of wisdom, and fan it is not superfine, pe enlevenfe tyme Poule biddif, /a/ Cristis word be mt ydil in us, for ever f e more fat it be usid ay f e more betere it is, and more likif him. And so men shulden teche fer breferen, and moneste hem sllfe, to kepe hem holy, in psalmis and in ympnis and spiritual songis, synging in per hertis to God, for grace fat he haf jovun WYCLIF. SERMONS. 257 to men. pe twelff e tyme biddif Poul fat, al ping pat we done, in word or in dede, shulden we do it in Cristis name. For we shulden ever serve to him, and he mut nedis be oure Lord, and ferfore we shulden do nojt but fat we dore avowe to fis Lord. And so we shulden ay do pankingis to God pe fadir, inpe name of Jesus Crist, pat is Lord of us alle, and heed of hooly Chirche. And so no man shulde speke ne do in f e name of Jesus Crist, but treufe fat is skilful, and beden bi fe lawe of God. And here Cristene men mai see how f e secounde sect newe broujt m faihf in mercy, and in charite of oure Lord Jesus Crist. Marke fei fe lordship fat fei have by titil of fer holynesse, and how lordis and fer pore tenauntis myjten be releved bi fis lordship, and so myche ben fei ferfer fro mercy and charite. pei shulden, bi bidding of fer patroun, be not fus seculer lordis; but fei dispisen fe bidding of God, and drawun to a woridly patroun. And fis is wanting of love to Jesus Crist and al his seintis, and wanting of mercy to pore men fat dweUen in rewmes fat fei inhabiten. God schilde us fro sich preier as fes munkes bidden for men ; for rootyng in fer heresie techif fat fer bidding is turned in to synne. And fes fat loven not fus fer souhs, loven htil fe bodies of fer pore neijboris, but loven yvel fer owene bely, fat fei feden as fer God. How shulden rewmes have pees of God fat nurishen sich double traytours ? For he is ferre fro charite fat lovef fus more his bely fan he lovef Goddis lawe, or fe Chirche fat he dwellif inne. Septuagesme Sondai. [SERMON XIII.] Nescitis quod ii qui in stadio. — i Cor. ix. [24.] pis epistle of Poul telli> how })at men shulden lyve here, and be Goddis laborers for to wynne ))e blisse of hevene. Poul bigynne)) on fis m^xi^x \— Witen ^e not pat pei pat rennen inpe sermons, vol. II. s The ' second sect/ the monks, have no true mercy or charity. All may obtain the heavenly prize 258 WYCLIF'S by preparing themselves for the strife, sacrar ent >. ferlong for f e pris, certis pel rennen all, but oon of hem takip pe gleyve ? Renne je on anoper maner, pat je all take pe victorie. It is knowun fing in cuntreis, fat men usen ofte fis gamen, fat two men, holden moost swift, rennen a space for a priis, and he fat comef first to his ende shal have f e gamen fat is sett, whefer it be spere, or gloves^, or ofir fing fat is putt. And so, jif many rennen bi tymes, jit oon takif for oones fe prys. But oure rennyng in wey to hevene diversif myche fro fis rennyng, for many fousynd rennen togidere, and ech of hem comef to fe ende, and getif fe gamen fat is sett; for fat is f e large blisse of hevene. pe secounde ensaumple of champiouns is seid of Poul in fes wordis ; — Ech pat stryvep in fijtyng absteynep him from al excesse ; for he chargif not his bodi wif mete ne drynke ne ofir fingis. And so shulden Cristene men do, fat fijten here for Goddis cause. But fer is diversite in fes fijtingis and Goddis fijt, for fer ende is algatis worse, and fer traveil more uncerteyn. For pei traveilen for pis ende, to take britul crowne here, hut men traveilen in Goddis cause to take a crown pat never may faile. And Poul tellif after to Cristene men how he tra veihf in fis journey; — Certis Y renne, not as in uncerteyne ; Y fijt so not as betinge pe eir; but Y chastise my body bi resoun, and brynge it into servyse to my soule, lest pat, whanne V preche to oper, Y mysllf be maad reprovable. And so fis rennyng and fis fijting is hastely going of mannis soule to hevene bi fe wey of vertues, and fijtynge wif enemys fat letten fis. And so God of bhs haf ordeyned, in tyme of his bofe lawes, how men shulden have sacramentis to make hem able for fis traveile. And ferfore seif Poul here ¦,~Breperen, Y wole not pat je unknowun, pat alle oure fadris fat wenten out of Egipt weren coverd in day under pe cloude, and alle pei passiden pe Reed see, and alle pes weren waishen hi Moyses in pe cloude and inpe see: Bileve techif Cristene men fat signes offe olde lawe weren toknes of oure signes now, as fei ben tokenes of fe blisse of hevene. pe cloude fat ledde hem in desert upon daies, as Goddis lawe tehif, figuride fe water of Cristis side, 1 gleyves, I. SERMONS, 259 bi whiche we ben baptisid now. pe passing fourj fe Reed see and stondinge stable as a walle, figuride fe passioun of Crist, bi whiche we weren waishen fro synne. And, as fe gospel of Joon tellif, Crist was deed bifore fat water cam of fe cloude of his bodi to baptise men, as Poul spekif of. Reednesse of fis see figuride blood of Cristis bodi. pe stable stonding of fis see figuride f e stablenes of Cristis godhede ; and ahe fingis fat felhden to hem figuriden fingis in tyme of grace. And fus seif Poul sopeiy, pat alle pei eeten pe same mete, and alle pel drunken pe same drynke, fat fedde spiritualy fer soule, per mete was fer bheve fat fei hadden of sadde fingis, and fer drynke was fer bileve fat fei hadden of moist fingis ; as Cristis bodi and his blood was mete and drinke to hem in figure, as jit fei ben oure mete and drynke, to fede oure soule in bileve of hem. And fus in fis place, and in ofer, fe figure haf fe same name fat haf fe fing fat is figuride; and fis speche is sutU and trewe. And fus Poul spekif after, pat pei drunken ofpe spiritual, whan pe stoon suede hem ^; and fis stoone was Crist in figure. Goddis lawe tellif wel how fe children of Israel grutchiden, whanne fei failiden water to drynke, and Moyses smote fe stone wif his jerde, and water came out of fe stone, so fat fei and fer bestis dranken. pis dede tolde in figure how f e puple in tyme of Crist wantide goosth water to drynke. And Moises was in double figure; he figurede bofe good men and Jewis ; and in figure of wickide men he smoot fis stone wif his jerde, and fer cam out water of lyf, fat fihide men fat weren fursty. And fus seif Poul here sofely to good entent fat fe stone was Crist, for it figuride in fis Crist. And wolde God fat heretikes in mater of fe sacrid oost kouden understonden fes sutil wordis and sofe, to fe eiit«itL_ofJfe_Holy:_Goost; -^lajjne shulde _f£i-JiQt^Jhave. drede to graunte fat fis breed is Goddis bodi, It fallif to telle a short word how f e fridde newe sect, fat is f e ordre of chanouns b, failif now in charite. Trewe men » Not an unnatural rendering of the passage as it stands in the Vul gate : — ' bibebant de spiritali con- sequente eos petra.' " Btsides the Austin or Black canons, who according to Tanner were introduced into England about the year 1 100, and had one hundred and seventy-five houses shortly before the dissolution, there were The 'third sect,' the canons, are a wanting in S 2 26o WYCLIF'S charity, and are most unlike to St. Aueustine himself, their founder. The tolerance of the Corin thians towards the false apo- witen wel fat in f e rennyng fat Poul tellif, whan oo man con trarief anofer in fe rennyng to his ende, ofte fe toon lettif f e tofer to come sikerly to fis ende. And so it is of fes newe ordris, fat rennen bisides Cristis ordre ; — fei letten in lyf and bileve Cristis sect to come to blis. And ferfore men shulden preye for hem to God, bi helpe of Seint Austyn, fat fei holden fe playn weye by evenesse of Goddis lawe. Seint Austin was a seculer bishop, and hadde preestis as his felowes, and hadde good bi title of almes ; and he dredde of hem ful sore, and wolde have jovun hem to f e puple, as Possidoyne * telhf of him ". He was not weddid wif sich signes, neifer wif abit ne wif cloistre, ne wif sich veyn ceremonyes as newe ordres kepen to day ; but jif ony wolde wende fro him, he jaf hem leve, for betir lif ; and men fat weren of wickid hif, he nedide to go fro him ; he puttide hem not in prisoun, as hefene men putten feves. God graunte ahe fes foure seetis to holde fus fredom fat Crist jaf; — fanne shal fei not harme his Chirche, bofe bodili and goostli. On Sexagesme Sondai. [SERMON XIV.] Libenter suffertis insipientes^. — 2 Cor. xi. [19.] and xii. Poul techif in fis epistle, sum tyme bi maner of scorneful speche, how fat sum fals apostlis disseyven fe puple fat fei ' Possidonye, G. ^ So G and I ; A has incipientes. several minor branches of that great order existing under particular in stitutions 1 also the Premonstraten- sian, or White canons, living under the rule of St. Austin as reformed by St. Norbert in the 12th century; fourthly, the Gilbertine canons, founded in 1148 by St. Gilbert of Sempiingham ; lastly, the Canons Regular of the Holy Sepulchre, founded about mo. " The biographer of St. Austin (whose name was Possidius, not Posidonius) relates, ch, xxiii., that the saint supported himself and his household, and his ' compauperes,' from the revenues derived from the property of the see ; but that he disliked possessions of this kind, and used to declare to his flock that he would prefer to give back to them all such endowments, and trust to their alms and oblations; which however the laity would never consent to. SERMONS. %6i speken to ; and he medhf f e grace of God and condicioun of trewe apostlis. He blamef first fis peple of Grece for fei nurishiden siche fals aposths, and seif bi a witty scorn, 3« beren up wilfulli unwise men whan pat je hen wise men ; as who seif, in fis je ben foohs. For je suffren, jif ony man dryve jou to bondship, jif ony man devoure joure goodis, yf ony man take joure goodis, as jif fei weren grauntid to him by God, jif ony man hye his staat over fat Crist hiede his aposths, jlf ony man smyte jou in visage oufer of bodi or of soule. And fus it fallif bi men to day fat ben disseyved bi fes newe ordris; for fei suffren hem gladly as fei weren wise men and holy, and as it were a wisdom to sussteyne hem in fer folic ; as f e puple bofe more and lesse suffren fe folic of fes freris, fat bryngen in fer newe customes, as jif fei weren gospehs of Crist. And fis is f e moste bondage fat may falle to men in erfe, sif for sich ceremonyes men weren bonde in fe olde lawe ; and certis fes ceremonyes of fes newe ordris comen not to fe ceremonies of God. And fus fes ordris devouren fer goodis, and preisen fer ordres over Cristis ordre, and whan fei taken fer chhdren and fer goods as fei weren heme. And fei smyten ofte seculer men in faces of fer soulis, for fei taken bileve fro men, and putten heresies ferfore, as jif fei smyten men in fer face and made hem bollun unkyndly. And fus spekif Poul aftirward, By unnohley Y speke, as we weren siike in fis part, fat have take fredom of Crist; — but nefeles, as Poul seif, — Who pat dar preise him of good, Y dar preyse me, seif Poul ; but pis is foly and noo wisdom, pei preisen hem fat fei hen Hebreus, ordeyned of God to blisse ; and Poul seif fat he is ordeyned fus, and an Ehreu to fis entent. pei bosten fat pel ben facobis sones, fat was a man fat saw God; and jit Poul seif sof eh fat, he is sone of Israel, pei seien fat fei ben Abrahams kyn, to whom heven is bihijt ; but Poul seif fat he is oon to whom bhsse is bihijt. pei seien at f e fourfe tyme fat, pel ben Cristis mynystris ; but Poul, fat kepte fe sect of Crist, seif fat he is Cristis servaunt as fei. And fus VoMlpreisip him over hem; as lasse wise, to confounden hem ; and seif he passif a point over hem in traveihnge for Cristis lawe, for he was in many traveilis, to teche Cristis lawe Sties compared to that shown to the friars at the present day. The labours and suflferings of the apostle. %6'Z WYC LIE'S His visions and revelations. to fe puple, not for his owne wynnynge, but to preche Crist to men. Poul was at fe secounde tyme, often in prisoun for Crist. Poul was at fe fridde tyme, in woundis over mesure for Crist. Poul was at f e fourfe tyme, ofte tyme in many depis ; for he was by fyve tymes heten bi ipocrisie of fewis ones lasse pan fourty tymes, as jif fei hadden do mercy to hirii ; he was pries heten wip jerdis, and he was efte onys stoned. He was pries in per el of pe see, for he wasnijt and day in pe deep see ; he was ofte in per el of weies, in per el of floodis, in per el of peves, in per el of his owne kynrede, in perilis of hepene men, in perells in citee, in per ells in wildirnes, in perells inpe see, in perilis of fals freris. And fis peril of al fes eijt is fe moste, as Austyn seif ». And so jif freris kepen hem clene, and taken fis peril for Cristis sake, fei ben in f e mooste perh, bofe for prisonyng and sleyng of freris. Biside al fes eijt perihs, Poul was in traveil and myshef in many fastingis, in coold and nakldnesse, biside po pat ben wipouten, pat is his ech day instaunce, bisynesse of alle chirches. For Poul seif pat noon is syke, but jif he be syke wif him in sorwef. Who is sclaundrid wif synne, seif Poul, and Y am not brent wif him in shame f "^if it nedip to have glorle, Y shal have glorle in pes peynes of my sykenesse. And in al fis speche seif YoxApat God woot pat he Hep not, pe sty ward of Damaske of pefolk ofpe kyng, Areth, kepte pe citee of Damascenes to take and punishe. And by a wyndowe in a leepe was he laten doun bl pe walle, and so he scapide pis mannis hondis. And jif it he nede to glorie, certis it spedip not for himsilf. For freris and feves ben often peyned, but fat is for fer owne fohe. Poul seif fat, he shal come to pe sijtis and telllngis of pe Lord, For oure bileve techif us fat fro f e tyme of f e day of dome men shulen se in Goddis Sone fingis fat bifore weren hidde, and God shal fanne tehen men resoun whi he ordeynede fes fingis. And in tokene of calendis^ of fis, Poul tellif of himsilf, ^a/ he knowip a man in Crist, pat fourtene jeer bifore was ravishid, wheper in bodi or out of bodi he woot nevere, but God woot. For Poul knewe fat fourtene jeer bifore he was "The reference is perhaps to *>' Calendis ' seems to be used here, St, Augustine's fifteenth Sermon, and a few lines below, in the sense ^^' ¦^' of ' first fruits ' or ' initiation.' SERMONS. 263 turned to Cristis sect, and in his fastyng of fre daies he saw many pryvytees of God; and fis is clepid fe fridde hevene, as Seint Austyn declarif ». pe first hevene is bi bodih sijt, as men seen here in lyf. pe secounde is by ymagynacioun, as men seen whan fei slepen. pe fridde hevene is by undir stonding, as seintis seen fat ben in blisse ; and kalendis of fis sijt hadde Poul whan he was ravyshid. But Poul and Joon namen here hem not, to teche us to flee vein glorie ; but Poul confessif his ignoraunce fat he not whefer he was ravishid in bodi or out of bodi, bi his spirit taken fro his bodi. And here men seen opynh fat mannis spirit is fe man himsUf ; for Poul wiste fat he was ravishid, but he wiste not whefer in soule aloone. And Poul tehif after of himsilf, pat he knowip siche a man, wheper In bodi or out of bodi he woot nevere, but God woot, pat he was ravishid in to paradis of God, and pere he herde privy wordis pat ben not leveful to speke here. Many musen what wordis weren fes ; and summe seien fat fei witen wel, but it is not leveful for man to speke hem, and fus fei ben stille. But sum men wenen fat fes wordis weren ordenaunce of men to bhs; and fes wordis shulden not be spoken, for perU fat myjt come ferof. For siche sijtis shulde Poul have glorie, and noping for himsilf but in his peynes fat he haf here, and in hope to come to blisse for hem. And jit, jif man wole fus glorie, him nedif to be not unwise. And two fingis ben nedeful here, pat a man holde treupe, and gabbe not, and also fat he be not proud of himsUf, but shewe here heynesse of God. And ferfore seif Poul,>a/ he shal seie treupe, and pat he sparip to speke here, pat no man gesse of him over pis pat he seep in me, or heerip ony ping of me. Poul wolde not fat men gessiden fat he were hoh over f e sofe, for fis is maner of ypocritis, fat hyen falsly fer owne state. " S. Aug. De Genesi ad Litt. cap, xxxiv. By the first heaven, St. Austin understood the visible hea vens over-arching the earth ; by the second, the region where things are spiritually apprehended, but under the forms of sense; by the third, the region of intellectual intuition, where truth ' mente concipitur ita secreta et remota et omnino abrepta a sensibus carni^ atque mundata, ut ea quae in illo coelo sunt, et ipsam , Dei substantiam, Verbumque Deum per quem facta sunt omnia, in cari- tate Spiiitus Sancti ineffabiliter valeat videre et audire.' 264 WYCLIF'S The thorn in his flesh. ' The pride and hypocrisy of the friars ; their deviation from the law and way of Christ. And leste pat gretenesse of Goddis telling hye Poul above him silf, God jaf him a prikke of his fleish, an angel of pe fend to tempte him. And herbi Poul wiste his owne freelte, and held f e bondis of mekenesses, sif an angel of Sathanas myjt so lijtii buffet his soule. But jit he preiede God pries pat pis angel shulde wende awey from him ; but God seide to him ajen, — M[y grace is ynowj to pee, for vertu growip in sykenesses. And herfore seif Poul fat he wolde gladly have glorle in his syknesse, pat Cristis vertue dwelle in him. Here it is pertinent to speke of pride of fis ferf e sect ^ ; for freris, aljif fei ben ungroundid, hyen hem above apostlis, and seien fer ordre is moost holy of alle f e ordres fat ever God ordeynede. And fus fei feynen blasfeme gabbingis, fat Crist beggid as fei done, and on falsheed of sich blasfemes is holy nes of fes ordres feyned. But Crist slepte or knewe hem not, but for to ordeyne peyne for hem. And fus Poul tellif a good medecine, to rest in ordenaunce of Crist, and take no part in fis newenesse fat fes ordres have broujt inne. Wel we witen fat fes habitis and fes cloistris, wif ofer signes, ben broujt inne to blynde mennis ijen in holynesse of fes ipocritis. Wel we witen fat Crist ordeynede fewe apostlis, to dwehe wif f e puple, and bofe in hif and in word to teche hem bi his lawe ; and bade not lumpis of ypocritis lyve as fes newe ordris. And fus, bi lore fat Joon jyvef, trewe men shulden not dele wif hem, but jif fei hadden hope to turne hem to Cristis sect fro fer vanite. For wel we witen fei bynden hem more to holynes bi fer signes, and wel we witen fei myjten as myche holden holynes wif comoun signes. And fus fes ypocritis bynden hem, wifouten cause, over fer power. And sif fei putten abak Cristis ordenance, and perfourmyng of his lawe, and vrif fis falshede spuylen je puple bofe of vertues and worldly goodis, many fenken fei ben heretikes, and foulen men fat mayn teynen hem. ' So in G ; A and I read pes foure seetis. SERMONS. 265 On Quinquagesme Sondai Pistle". [SERMON XV.] Si Unguis hominum loquar, — i Cob. xui. [i.] Poul tellif in fis epistle ' how men shulden knowe charite, and how men shulden kepe charite, and fis lore is ful nedeful to ech membre of holy Chirche. First Poul tehif how nedeful is charite bifore ofer, and bigynnef at f e heirest ^ werk fat man haf in holy Chirche. Poul seif, "Of he speke wip mannis tongls and angel lunges, and he hap not charite, he Is made as bras sounnynge and a cymbal tynkyng. It is knowun bi bileve fat preching and ofer speche is f e heirest dede of man, whan fat it is wel done ; but however a man speke in dyvers tungis of men, oufer English or Frenshe, Latyn or ofer langage, his vois is like a sound of bras fat distrief himsilf, but jif he have charite, bi which he deservef bhsse. For sich men by longe tyme wasten hemsilf, and largen fer peyne. And on fe same maner, jif man speke in angel tunge, wif clere vois or florishid wordis, speke he nevere so sutilly, jif he wante charite wif fis, he is as a tynkyng cymbale ; for he profitif not to disserve bhs, but wastif him to his dampnyng. Aftir seif Vovi^patjlfhe have profecie, and knowe al pryvytees, and have al maner of science ; and jif he have al bileve, so myche pat he translate Miles, and he have not charite, he is nojt to holy Chirche. pes foure, clepid vertues of f e undirstonding of man, may be wifouten charite, and fan fei serven not to bhs. Many men mai kunne myche and lyve yvel, not f ereafter, as a man mai worche woundris bi f e worching of a fend. And so it is to nakyd prof to preise men for siche worching. And fus men mai have bileve unformed bi charite, and sich bileve chapitle, E. hyeste, E. ' prone, E. » From this point to the end of the sermon on the Epistle for Trin ity Sunday, we have again the as sistance of the excellent manuscript E, (Douce 321). The apostle on charity ; without it preaching is empty. and the gift of prophecy 366 WYCLIF'S and almsgiv ing. The apostle names sixteen conditions as essential to true charity ; most of these broken by the friars. 3. Absence of envy, 4. and of per- verseness, $. and of self- complacency. 6. Generosity. profitif not, sif f e fend haf siche bileve. And fus men mai have prophecie, and al fes habitis in fer soule, and be schrewid wirchirs \ wif yvel wihe of fer soule. And fus seif Crist in f e gospel. Sire, propheciede we not in fi name, and castiden out fendis in fi name from men? and jit he knowif hem not to blisse. pe fridde tyme seif God in Poul, /a/ jif he dele al his goodis into metis of pore men, and jyve his bodi so pat he brenne, as sum men done in heresie, and he have not charite wip pis, he profitip not to bhs. And sif fes werkes and fes groundis semen to make holy men, and ech man wolde by kynde be blessid, it were aftir to wite how men shulden knowe charite, sif it is so nedeful to men to come to fe bhsse of hevene. And ferfore in fis secound parte of fis epistle tellif Poul sixtene condiciouns by which men may knowe fis love, pe firste is fat, charite is pacient, and so meke fat it ^ conformef his wille mekely to Goddis wille ; and fus he gnawif him not to def for nofing fat fallif in fe world, but for good fing fat fahif he haf a brennyng love to God. And fis is clepid benignite, bi speche fat Poul spekif here. pe fridde tyme telhf Poul fat, charite hap noon envie, and he spekif of charite in his name fat holdif it. And fus men may wante envie, and reprove men in Cristis name, for love fat fei have to God and for profit to his Chirche ; for fus dide Crist ful sharply, and he myjte not wante fis love, pe fourfe con dicioun of fis love is, fat it doip not amys ; for what fing fat he doif, his last entent is to do Goddis wille, and so to profit of his Chirche aftir fe lawe fat he haf jovun. And fus al fes foure seetis semen to faUe in charite, for fei leven Goddis lawe and worchen by fer feyned fyndingis ; and so fei leven Goddis worship, and traveilen moost for fer owne wynnyng. pe fiffe condicioun of fis love is fat, it bolnep not bi pride. For he fenkef mekely how he is a lowe servaunt of God, and so ypocrisie makif not fat he hye him over resoun. pe sixte maner of charite is, pat it is not coveitous. Ech man shulde coveite blis, and vertuous dedis to do ferfore ; but Poul spekif of coveitise fat is contrarious to fis ende, as many men languishen for pryde, to have a stat fat God wole not. And ' worcheris, E. ' So E ; A reads he. SERMONS. 367 fus al fes foure seetis semen to faile in fis point, for fei coveiten fat mannis wihe go forf, and Goddis wihe be put abac. And so fei have algatis envie, and done amys as proude men, for fei coveiten fer owun worship, and leven fe worship of God. pe sevenfe condicioun of fis love is fat, it sekip not his owne pingis, but to worship of God and to profit of his Chirche it ' entendif to do his dedes after f e lawe fat God haf jovun. And here it semef fat fes foure seetis fahen foule in fis point, for ech on sekif fat his ordre and his reule be meyntened more fan f e comoun ordre of Crist, or f e lawe fat he haf jovun. pe eijtife condicioun of fis love is, fat it is not stlred to wrappe. For sif he is pacient, and trowif fat God mut have his wiUe, he holdif him paid wif what fat faUif , in fat fat it is Goddis wihe. And fis failif in fes foure seetis, for fei taken fer owun veniaunce, beside f e lawe fat God haf jovun, as jif fei weren more hey fan Crist, pe nynf e condicioun of fis love is fat, it castip not yvel, for it castif to worshipe God, and menes fat leden herto. Lord, where fes foure seetis casten to have fer owun wihe more bisih fan f e wihe of God ! and fan fei ben al yvel. pe tenf e condicioun of fis love is fat, itjoiep not on wickednesse, but haf sorwe fat ony man doif ajens Goddis wille. But jit of fe same fing haf he bofe joie and sorwe. He haf sorwe of f e synne, bi resoun fat it unlikif God, and he haf joy of f e same synne, by resoun fat God punishif it wel. And here it semef fat fes foure seetis have joie of fer owun fing, and seien fat God forbede fat Cristis ordenance were fulfilhd ; and fus fei reversen in dede f e wihe of God in many maners. pe enlevenfe condicioun of fis love is fat, itjoiep to treupe. Treufe is God and his lawe, and whan fis lawe is wel kept, fanne fis charite haf joie. And here fes foure ordres semen to grutche myche ajens fis treufe, for fei magnefien fer lawes, and executen hem bisih ; but how fat Goddis lawe is broken fei rekken to htil, so fer state stonde. pe twelffe condicioun of fis love is fat, it suffrip al pingis, for it joief of ech treufe in as myche as it likif God. Lord, whi wolen not fes foure seetis ' So E ; A has he. 7. Disinterest edness. 8. Gentleness. 9. Charitable judgment. 10. Delight in goodness. II. Love of truth. 12. Endurance. 268 WYCLIF'S 13. Trustful ness. H. Hopeful ness. 15. Persever ance. 16. Perma nence. suffre fat Goddis word renne, and fat Cristis ordenaunce stood hool ? sif it were best, as fei graunten. But certis fanne alle fes foure seetis shulden leve fer patrouns and fer reulis, and come clenly to Cristis sect; and who shulde grutche ajens fis? pe frittenfe condicioun of fis love is fat it trowip alle pingis; ffor fing and treufe is al oon, and so al treufis ben trowid of it. And fus it trowif and assentif to al maner of treufe and resoun. But how faihf he not here, fat lettif fus Cristis or denance, and doif harm to many men, bofe to fer bodi and to fer soule? pe fourtenfe condicioun of fis love is fat, it hopip alle pingis ; for it hopif fat ordeyned treufe helpif to ahe good men, and fis charite hopif to have parte of fis helpe. Here failen fes newe seetis, fat dreden hem fat fei shulen faile from worldli favour and worldly wynnyng, and fat Goddis lawe shal be kepte clene ; and fus fei dispeiren in lyf of f e fruyt of Goddis lawe. pe fiftenf e condicioun of fis love is fat, it sus- teynep al pingis ; for it helpif to holde al treufe, and abidif f e ende ferof. For after fe day of dome shal be fruyt of al treufe ; and fes fat ben unpacient fat Goddis lawe rijtid hem, failen in fis condicioun, sif fei trustyn to mennis lawes. pe sixtenf e condicioun and f e laste fat folwif fis charite, is fat it fallip never awey, neifer in fis world ne in fe tofer. For Goddis love may not faile, sif God mai not ceese to ordeyne fes men to come to blis, f e which he wole ever have bhs. And fis love fat is in God mut have sich charite in man. Loke fou fes condiciouns, whefer fou have hem al in fee ; and jif fou hast not, be aboute for to have hem al hool, and fan fou hast wifouten doute fis love fat mut bringe to bhs. And of fis techif Poul pe excellence of charite ; and fis is f e fridde part of fis epistle, and makif ende of fis glorios lore. Charite is woundirful good, as men mai se of wordis bifore. And charite mut ever last, ef ir in lyf or in half lyf, for it is not ful clene bifore fat men comen to blisse. But wheper pat prophecies shulen be voidid, or pal pingis shulen ceese, or pat pis science shal he distruyed'^, — and alle fes free mut nedis fahe, — fis charite shal nevere faile. For sumwhat we kmwun in certeyn, as is ' distroyde, E. SERMONS. beyng of oure God; and sumwhat we propheclen, as fingis offe laste day; but whan pat shal come pat is perfit, pis pat Is unperfit shal be avoidid. And so sif en ' at f e day of dome men shulen have ful knowyng and blis, f e grees of cunnynge and joie here mut nedis passe, and fe ending mut come. And fus seif Poul of himsilf, and so it is of al fis Chirche; Whan Ywas Util, Y spake as jong, I undirstood as jong, I poujte as jong ; but whanne I was maad man, I avoidide pes werkes of a jong child. And so it is of ahe men fat shulen come after to bhs. We seen now hi a myror, infer sijt, and unpropre, but we shulen se after in bhs f e firste txoxxpe face to face, Poul seif, he knowip now by a parte, and not fulli ; and panne he shal knowe in blisse, as he is knowun fuUi of God. And of fes wordis may men gedre fat, now dwellen pes pree vertues, bileve, hope, and charite, but moost of pes is charite. And jif fis epistie of Poule were fulli executid as it shulde, f e rewme of Yngelond shulde be dischargid of fes foure seetis fat ben spoken of; and fan myjte fe rewme dispende many hundrid fousand marke more fan it dispendif now, aljif ^ fes seetis weren avoidid. Marke what ahe fes seetis dispenden in oure rewme for a jeer, and jyve ahe fes to men in charite. For jif fes foure failen in charite, oure rewme shulde drawe from hem fis parte. But rekene how myche fis comef to, and bigynne fou to wite of hem what fing is f e sacrid oost, wif resoun of Goddis bileve ; and fat fei tehen not here to f e kyng but fing fat fei wolen stonde by, to suffre martirdome of men, and losse of al fat fei have of oure rewme ; and fan myjte f e kyng wite how he shulde put out al fes foure. And over fis he myjt more dispende bi many hundrid f ousend marke, and fe rewme were more plentenous to bryng forf men to f e blis of hevene. And fus it fahif kyngis to do, by f e ofiice fat God haf jovun hem. 269 1 sip, E. W, E. It would be an immensesavingj to the realm if the four sects were suppressed. 270 WYCLIF'S The apostle exhorts the Corinthians to correspond to the grace of God: First Sondai Pistle in Lente. [SERMON XVI. J Hortamur vos ne in vacuum, — 2 Cob. vi. [i.] Poul tehif in fis epistie how ahe Cristene men shulden flee to take in veyn Goddis grace, and how fei shulden worche of fis. We supposen of bheve fat ech good fing fat we have, — be it staat, be it cunnyng, — ech sich fing is Goddis grace ; for God jyvef it graciously, for man shulde serve to him bi it. And fus he takif Goddis grace in veyne fat takif his grace and levef his servyce. And herfore bygynnef Poul fus; We moneste jou pat je take not fus in veyn pe grace of God, And fis word myjt be seid to ech man in fis lyf. And sif defaute is not in God, but al defaute is in his servantis, Poul movef over fis word anofer word of greete witt. Certis God seip to fes men. In covenable tyme Yhave herd pee, and in day of helpe Y have helpid pee. First, men bidden to God fer prefer, fat he helpe hem in tyme of nede ; and jif fis be resounable, God helpif hem in covenable tyme ; and whanne tyme comef fat God jyvef helfe, he helpif men as he haf bihijt. And fes wordis of Ysaye ben general and in good ordre. For first God hiref men and jyvef menes, and sif, whan nede is, he helpif. As first God bryngif man by jongf e, and sif he jyvef helfe to man as in tyme of mannis deef ; and after, whan he jyvef hem bhsse, fanne God helpif man at f e fulle, and helpif bifore to fis ende. And fus, in age of holy Chirche, God herde fis maiden in many seintis, and aftirward in tyme of grace he helpif fis Chirche to come to hevene. And ferfore seif Poul fus ; Lo, now is tyme acceptable ; lo, now is pe daie of helpe, fro tyme fat Crist styede up to hevene. And so je shulden lyve in fis tyme, pat je jeoe noon offence to ony, pat joure servyse be not blamed, and fat God heere not jour preier. But In alle pingis jyve we us as mynystris of God in tyme of grace fat he haf jovun. Now, whan holy Chirche is SERMONS, 271 older, and haf taken more grace of God, she shulde bisiher serve to him, and more perfitly bi resoun. And fus tehif Poul eijt and twenti condiciouns fat she shulde kepe now. First, she shulde have myche pacience, for she haf lerid fis of Crist, and of many of his membris ; and fus fis lore shulde be knowun beter. Aftir fe Chirche shulde more stably suffre tribulaciouns, ffor assaiyng of a fing shulde teche for to knowe fat fing. And so men shulden now be in nede, bofe suffrynge and helpynge. And so servantis of Crist shulden be now in anguishe, in woundis, and in prisouns ; In stryves, in traveilis, and In wakingis ; in fastingis, and in chastite ; in science and in long abiding ; in swetnesse, in pe Holy Goost, In charite mt falsly feyned ; in word of treupe, and in Goddis vertu ; hi armes of rijtwisnes on bope sides, in doynge good and suffryng wrong. And so bi glory e and unnohley, as done seintis fat have lerned to take gladly fer reproves, by yvel los and good loos, to f e world and to seintis in heven ; — for comunly men fat serven God ben foohs to fe world and wyse to seintis ; as disseyveres and trewe men ; for Goddis servauntis shulen have a name of f e world fat fei disseyven men, and jit fei shulen holde treuly fe sentence of Goddis lawe. And pus pei shulden he as knowun and unknowun men, to God and seintis, for fei shulen not accepte persones, but tehe treuly Goddis word, as fei weren not knowun of men, but as aungels fat camen fro hevene; as men pat weren diynge and jit lyvyng in grace of God. Poul and ofer apostiis of Crist weren diynge as anentis fer bodi, and jit fei weren growinge and lyvynge as anentis f e vertues of fer soule. pei shulden serve, as chastisid men and not as men pat weren deed, sif fei shulden be quyk in soule, and take gladly tormentinge, and wite wel fat fer sphit bi fis is strengfid in God ; as sorewful to woridly gamen ^ but ever more joiynge in God ; and here shulden many men lernen to be sadde as 'angels ben. And men shulden be as nedy, for, as pore men of woridly goodis, but pei shulden make many men riche, in vertues and in medeful dedis; as havyng not^ on worldly maner, and havyng alle pingis bi titie of grace. Ech of and lays down twenty-eight conditions as necessary to be observed in the divine service. So E ; A includes these three words in the quotation. nou^t, E. 272 The apostle entreats the Thessalonians to walk worthily of Christ; but his teach ing- is despised by the four sects. WYCLIF'S fes pointis fat Poul tehif mai be alargid to fe puple, and declared diffusely * after fat God movef f e speker. J3K SECUNDE Sondai in Lente. [SERMON XVII.] Rogamus vos et obsecramus, — i Tessal. [Thess.] iv. [i.] Poul techif in fis epistie how Cristene men shulden lyve togidere, and holde hem ever in Cristis lawe, fat is taujt bi his aposths. And Poul bigynnef wif fis praier, for non far ^ kepe fis but jif he wole ; and fus holdinge of Goddis lawe shulde be wiheful and medeful. We praien jou and bisechen jou inpe Lord fesus, seif Poul, pat as je have taken of us how je moten wandre and plese to God, so wandre je in fis lyf, pat je abounden more in vertues, as je ben growynge in eelde. Poul preief on two maners, as Crist is of two kyndis. His manheed is signefied bi comoun preier maad to man, his biseching tehif his Godhede, fat is special praier of man. As jif men praieden namyng holy fing, as who seif, Y biseche God bi vertue of his passioun fat he helpe me in my nede. And fus is love of Crist axid, bofe bi his manheed and bi his Godhed. And nede is knittid bi Poul herto, whan he seif fat je moten wandre fus jif je wolen be saved. And to fis taken men litil hede of fes foure seetis fat we have told ; for fei leven Pouhs lore, and feynen hem a newe reule, fat is ofir biside Goddis lawe or contrarye ferto. For Crist seif. Who is not wif me, he is even ajens me. And fus, sif en fes newe reuhs letten f e reule fat Crist haf jovun, fei ben rijt contrarye ferto and devyden fro Cristis ordre. And fis devysioun was sum tyme clepid heresie of wise men. And so noon of fes wandrif as Cristen men moten wandre. For sif bifore fes foure camen inne, men wandriden ficke and stieijt to hevene, but for f e tyme sif en fei camen in, haf ben here hate and wey to helle. ' So E ; A has defusely, 2 „o«e par, E. WYCLIF. SERMONS, ^13 But Poul seif to Cristene men, pat pei witen what comande mentis he hap jovun hem, bi oure Lord fesus Crist, And fei shulden be not suspect, for fei sounnen not to propre wyn nyng, but to worship of God, and to savyng of mannis soule. And ferfore seif Poul here fat, pis is pe wille of God, joure holynesse ; and fat stondif in service of God as he biddif. And blessid be sich a Lord fat biddif but profit of his servaunt, not profit of himsilf, but honest and lijt fing to do. And so, men shulden absteyne hem fro lecherie, for fat is foule. And so ech Cristene man shulde cunne kepe his vessel In holynesse. pe vessel of a mannis soule is his body fat holdif it ; and whan fis vessel is holy, fe soule ferinne mut nedis be hooly. Sum men undir stonden here fat Poul spekif to weddid men, fat moten nedis have wyves to kepe hem fro lecherie, so fat ech sich man cunne kepe his vessel in hoolynesse, gendre and jyve dette whann it is tyme, and trete his wyf as his felowe. We reproven not fis witt, for God is large in his lore. And fanne, men kepen fis vessel In honottr and not in passioun o/" fleishh desire, as hepen men pat knowen mt God, ne how he wolde be served in clennesse. And clerkes speken Jjus of passiouns fat ben lustis biside resoun. And beside fis lecherie is a synne among fe puple, fat is pryde and worldly coveitise, fat fouhf here many men. per ben ful many here on lyve, fat ben not paied wif her staat, but gone bi pryde above fer breferen, and of fis comen fijtyng and stryf And many men ben coveitouse, and bigilen fer breferen in chaffaryng and comen about hem many weies, to bigile hem of fer goodis. And bofe fes two forfendif Poul ; and biddif, pat noon go aboven bi pryde, ne fus go ahoute his broper, for God wole venge al pes. For fes ben pryde and coveitise, fat quenchen mekenesse and charite, as Poul hap.^ seid ofte bifore, and wit- nessid bi Goddis lawe. And fes two synnes ben ful comoun, and nedeful to warne folk of. For. who wolde bi good resoun fat ony man servede hym fus ? And so God mut nedis venge him of men fat breken fus his heste. And, for God hap not clepid us to'unclennesse but to hoolynesse, men fat serven him fus falsly mote nedis be punishid for fer falsnes. It is foule to be a lecchoure, and foule to dispise f i brofer, and foule to bigile him in worldly goodis, fat ben dritt. sermons, vol. II. T He further exhorts them to purity. and warns them against pride and covetousness. 274 WYCLIF'S Those that despise this teaching are guilty, as are they, who at the present day reject the writer's doc trine of the Eucharist. The apostle desires that Christiansshould walk as God's dear children. And ))us, he pat dispisep his lore, he dispisep not al oonly man, hut Godjpat yifhis holy spirit in his apostlis, for his goodnesse and for love of his Chirche. And ))us, whan men heeren Goddis word, ]?ei shulde not loke to Jjer brojjer but to God and his wordis, and worshipe hem for Goddis sake. And wolde God fat men token hede to speche of Poul in ])is place, to holde vertues and flee heresies, for bojie ben nedeful to men. paBHc- men shulden heere Goddj^s^word^ladly, and dispise fablis, and erre not iir~ps~sacfi3 oost, but graunte yat~it~is-^two-^J)ingis, bojje breed and~~G0d4is-^0dy,^^bur"pmicipal]r^T5ddir^^^ oddis And cerHs^he^fat^dtspisiy^e'precEour^^ wordis, dispisi)) bo]3e God and man, but moost to charge Jie Godhede. And ]?us men Jjat dispisij>^ ))is lore of \\% holy sacrament, dispisen God and seien ]jat he is fals ; and Jjis is a foul blasfemye. pE )>RiDDE Sondai Pistle in Lente. [SERMON XVIII. J Estate imitatores Dei, — Epfeo. [Ephes.] v. [i.] Poul biddif in fis epistle fat men shulden be Goddis chil dren, and sue Crist in maner of lyf as dereworf e ^ children of him. And here men shulden take as bileve, fat ech man here on lyve is holden to sue Crist upon peyne of dampnyng in hehe. For jif a man wole be saved, he mut nedis be Goddis chUd, and jif a man be Goddis chhd fan he suef God in maners, and fis chUdhode is fe derrest fat may falle here to men. Sum men ben here mennis chhdren, fat fei loven for fer fewes; and fis childhode is dere jif it be groundid in vertues. Sum men ben mennis chhdren, for fei camen of fer kynde; and fis childhede is betere jif vertues be castid ferto. But sum men ben children of God, for fei lyven perfith in vertues, and loven Goddis lawe to fer ende; and fes ben fe derrest children. And herfore biddif Poul here, fat we shulen he ' dispisen, E. ^ derworpe, E. SERMONS. 275 folowers of God, as moost dere worpe children. And blynde men stonden here ajen, whanne men aleggen Cristis dedis and his lyf and his wordis, and seien, Lo, fis heretike wolde be even wif Crist, but no man may be so. Here fes foohs shulden wite, fat it is al dyvers to folowe Crist in maner of lyvyng, and to be even wif him. Ech man shulde desire fe first, but no Cristene man fe secound. And so ech Cristene man shulde take skhe of lyf, of wordis, and werkes, of Crist, and ferafter sue him, oufer nerrer or ferrer ; for jif he reverse Crist in fis, he goif streijt f e weye to hehe. And men may see bi fis skile fat fis is excusyng in synne. And ferfore seif Poul aftir, pat we shulden wandren in love, but as Crist hap loved us. pex ben fre loves of man, fleishh love, and worldly love, and f e fridde is hevenly love ; and bi fis love Crist lovede us, and bi ensaumple of fis love ech man shulde love his brofer. And ferfore seif Crist bi Joon, A new mandement Y jyve jou, fat je love jou togider rijt as Y have loved JOU. Crist jaf himsilf for us, bope offryng and oost unto God, fat is his Fadir, into smellyng of swetesse^. It is knowun by bileve how mankynde trespasside to God, and how bi Goddis rijtwisnesse fat trespas mut nedis be punishid, and how it myjt not be punishid to savyng of mannys kynde, but jif Crist, bofe God and man, hadde ^Efid-teHsyfl-upQiLJzfi-tree. — And fis ^SB&yng-was-Kterifice made to God for oure gflod, And herfore seifXrtslr-bi-JeeB^at-no-man Tiaf more love fan fis, to putte his hf foL.his_bref eren ; and fus Crist is of moost love. We shulden sue Crist aferre in fis love by oure power, and offre oure bo3y~ to ^e Fadir -of heven. for love and profite of oure neijbore! Ari3 sif ech man shulde serve God bofe bi bodi and bi soule, eche man shulde sue here Crist bi trewe servise to God. And sif fis martirdoom of Crist was so swete bifore God, Poul clepif it witly siche an offryng bifore God into smelhng of swetnesse, for dedis fat plesen to God moten smelle wel bifore God. And here seien many men, fat men slayn in worldly cause ben but stynkynge martires, and offringis to fe fend. And herof concludif Poul, fat six synnes shulde be fled, as is ' swetnesse, E. T 2 loving each other as Christ has loved them. Wha gave Himself up as a sadrihc^ for mant that they should abstain 376 WYCLLF'S especially from six great sins. nd not be beguiled by those who confound good and evil. fornicacioun, and al unclennesse of man, or avarice'^, synne of fe world, be not nemyd in jou, as it semep in holy men, or filpe or fill speche, or harlotrie pat perteynep not to ping of blis ; but more, use je joure speche clenly in pankyngis of God ; for wite je pis and undirstonde, as bheve of Cristene men, pat ech lechour, or unclene man, or averous man pat servep to mawmetis, hap noon heritage inpe rewme of Crist, fat is bofe God and man. Sif ech man makif fat his God fat he lovef moost of ahe, and an averous man lovef more worldy goodis fan he lovef God, sif he levef rijtwisnes for love of siche worldly goodis, it is knowun fat he is fals and out of rijt bileve of God, for he makif siche goodis his mawmetis, which muten nedis be fals goddis. And fus it is of ofer synnes, fat men fallen ofte inne. In fe first fleishly synne ben many speces, as men knowun; and Poul understondif hem ahe bi unclennesse, as sum men seyen ^. Ofir men seyen ^ wel ynowj, fat Poul telhf fes free synnes, fleishli synne, and synne of f e fend, and synne of f e world, as aUe synnes. For aljif ahe synnes ben unclene, jit fes fre synnes of fe fend — pryde, envie, and ire fer sister, — maken man more hke to f e fend, and bi fis prynte of f e fend fei ben more foule bifore God. Poul biddif here to trewe men, pat no man bigile hem in bileve bi veyn wordis which fei speken, fat fes ben no synnes or lijt ; as lecherie is kyndeli, as fei seien, and mankynde kyndely haf love of his owne excellence, sif fat God haf jovun it him, and God haf jovun fis world to man, to serve him bi helpe ferof. Siche veyn wordis fat excusen synne done myche harme among men, as Adam and Eve weren bigilid bi veyn speche of fe serpent, and so weren many ofer after, unhilevynge treupe of Goddis lawe. For if we taken hede to ire of God, or in old lawe or in fe newe, it cam bi synne fat was broujt in bi siche fals and gilynge wordis. And perfore shulde je mt wille to be maad perceyneris ^ of hem, neifer spekyng fus, ne trowinge, ne nurishinge sich fals speche. For je weren sum tyme derkmssis, hut now je ben lijt in pe Lord. Men fat ben encombrid in ' So E ; A includes as is in the quotation, ' perceneris, E, ^ So in E ; A has seen. SERMONS. 277 synne ben made derke and bhnd wif synne ; but men fat ben in lijt of grace knowun synne as motis in f e sunnebemes. And ferfore, wandre je as children of lijt, in clennesse. pe fruyt of lijt stondip in fes fre, in al maner of goodnesse, and rijtwisnesse, and treupe. pes fre wordis, fat ben according to fe holy Trinite, wolen make a man vertuous, and fleynge free maners of synnes. For1>e Sondai in Lente. [SERMON XI X.J Scriptum est enim quia Abraham. — Gal. iv. [22.J Poul telhf in fis epistle of fredom of Cristene men, how fei have fer ernes here, and fully fredom in hevene. And fus wole Poul in tyme of grace fat Cristene men ben more free fan fadris weren in f e olde lawe, by fredom fat Crist haf jovun. Poul seif fat, it is writun in f e first boke of Goddis lawe, pat Abraham hadde two sones, Ysmael and Ysaac; Ismael was of f e hond-maiden, f e which was clepid Agar, and Ysaac of his weddide wyfe, pe which was clepid Sara, But pe first, pat was born of pe servaunt, was horn hi pe fleishe ; pe toper, horn of pe free wyfe, was born bi hyheest of God, pe first boke of Goddis lawe tehif how Abraham in his myddil age gate Ismael his sone, whanne he hadde kyndely strengfe ; but whanne bofe he and his wyf weren passid f e tyme of child-getyng, God behijt ^ hem Isaac, and tolde what shulde worfe of him. And fes two children of Abraham bitokenen two lawes of God, and two children fat God haf. pe first child shal be dampned, fe secounde shal be saved. And so men seien comounly, fat holy writ haf foure wittis. pe first witt is of f e storye, or even as fe wordis shulden tokne. pe secounde witt is ahegoryke, fat figurif fing fat men shulden trowe ; as fes two sones of Abraham figuren fes two fingis. pe fridde witt is tropologik ^ bihyite, E. ¦' So E; troplogyke, A. The two Tes taments ; the freedom of the new law. 278 WYCLIF'S which would that men would live by, and refuse, in spite of persecution, to obey any other 1 Christians are the children of promise, and need not fear the children of the bond- fat bitokenef witt of vertues. pe fourf witt is anagogyke, fat bitokenef fing to hope in bhsse. Poul seif here fe secound witt, and he hadde autorite ferto. pes two sones ben two testamentis in figure, as God spekif ofte. pe first sone is f e olde lawe ; pe first lawe was inpe hill of Synay, and gedride men into servage, and pis is Agar in figure. Synay is an hill in Arabye, pat is joyned to ferusalem here, and f e Chirche fat is here servep in f raldom, wip hir children ; but fat Jerusalem fat is above, fat is f e Chirche fat haf overcome, she Is free, and she Is oure modir, for Crist oure heed is fer wif hir. Poul as a good doctour feynef no fable by mannys witt, but he seif fat it is writun in fe lawe of oure bileve. And wolde God fat fes prechours wolde do so in oure daies, til men cowden Goddis lawe, and lyveden aftir fis bileve. And sum men have myche confort in fis treufe fat is fus writun; for fei witen it mai not be fals but mut nedis be fulfihid of God ; and herfore fei ben pacient, and joyful in fer turmentyng. And fus seif Poul to fe Romayns, Al fingis fat ben writun, and algatis in Goddis lawe, fei ben writun to oure lore, and specialy for fes two endis, fat we kepe pacience, and be in confort of holy writ. And fis bheve, fat we trowun fat Goddis ordenaunce mut nedis stonde, and al ofir ordenaunce mut nedis be quenchid at f e laste, confortif many Cristene men to stonde bi Goddis ordenaunce, for nedis fis ordenaunce mut be holy, and at f e last overcome al ofir. And he fat stondif for Goddis lawe fus in clene charite here, mai be exposid and pursued in worldli goodis and in his bodi, but he may not wante meede fat passif al fis harm and peyne. Sif worldly good is but litil, and fis lyf is short and peyneful, it were a wyse change to man to suffre fus for f e betere. And fus he is traitour and coward, fat dar not telle Goddis rijt for drede of losse of worldli goodis, or for losse of his bodi. And for fis fraldom fat fahif, bofe to men of f e olde lawe and to men fat shulen be dampned. It is writun fus in Ysay ; Be glade pou chhche of hefene men fat now art barayne of goostly children, and bryngist but fewe chhdren to hevene, for f e spouse of holy Chirche is not jit joyned to fee, bi f e grace fat Crist shal jyve whan he shal clepe hefene men. For tyme SERMONS. 279 shal come fat fis chirche fat is now bareyne of children of God, shal have moo goostii children fan f e chirche of Jewes pat now hap spouse. And for joie of fis bheve pou shuldist brest out and crye. And fus Poul aleggif to Romaynes many prophecies of fis. But Poul discendif to fis figure, and seif in fis tyme of grace, We ben children of hiheste, as Ysaac was, Abrahams sone ; and so we ben children of f e free modir, and shulde be tretid now as free. But rijt as f e sone of Abraham fat was first born, and fleishli, pur suede his goostli sone, fat was born spirituali, so it fallif now-a-daies of men fat God haf ordeyned to peyne, and men fat he haf ordeyned to bhsse, and men of f e olde lawe and f e newe. But what seip holy writt ? Cast out pe hand-mayden and hir sone. So we shulden caste out now cerymonies of fe olde lawe. For as fe child of f e hond-maiden was not eyr wif f e child of f e fre wyf, so kepyng of fes cerymonyes shulde not laste wif fe blisse of hevene. And in tyme of fis fredom fat is nyj to fat ful fredom, shulde not fe Chirche be bounden wif fat fraldom as it was first, — and specialy sif it lettif to renne swiftly to bhs of heven, as kyndely movyng is swift ajens his ende, by helpe ferof*. And so, breferen, we shulden fenke fat we hen not children of Agar, but children of pe free wife, by which fredom Crist hap maad us free. For fredom' is myche coveytid, as men witen kyndely; but more shulde fis betere fredom be coveitid of Cristen men. But it is knowun fat Anticrist haf more fralhd now fe Chirche fan it was in f e olde lawe, whan fei myjten not bere fat service. And Anticrist makif now newe lawes, and groundif hem^ not on God and man. For mo cerymonyes ben now broujt in fan weren in fe olde lawe, and more tarien men to come to hevene, fan diden in f e olde lawe tradiciouns fat weren founden of scribis and Pharisees. And o rote of fis fraldom is lordship fat Anticrist haf ; for he chalengif to be ful lord, bofe goostii ' So E ; A has Lord, sip fredom. > Especially since it— the thraldom of ceremonies — hinders the Christian from running swiftly to the bliss of heaven (in the same way as natural 2 SoE; Ahasii'm, motion proceeds swiftly towards its own end), by help of the freedom which is his right. The Church enthralled now by Antichrist ; encumbered by ceremonies,and over- governed. 28o WYCLIF'S Christ's pre eminence over the priests of the old law. 1. as the trea-, surer of future bliss ; _ as minister ing in a better tabernacle ; and temporal ; and so he tarief Cristene men to serve Crist in his fredom. So fat Cristene men may seye, as f e poete seif in proverbe, — f e frogge seide to f e harwe, cursid be so many lordis. Now Cristene men ben chulhd, now wif popis, and now wif bishopis, now wif cardinalis of popis, now vnf prelatis under bishopis ; and now fei clouten fer shone wif censuris, as who shulde chuhe a foot-bahe. But certis Baptist was not worfi to loose f e thwong of Cristis shoo ; and more, Anticrist haf no power to lette f e fredom fat Crist haf broujt. Crist jaf fis fredom to men to come lijth to bhs of hevene, but Anti- Crist chuhif men, to jelde hem to jyve hym moneye. And so fis servage is foule, bofe for fis lord and his lawes; for it is foule to bere dritt bi f e servise made to fend. But ever fes ypocritis dreden fat Goddis lawe shulde be shewid, and fei convict of falshede, for God and his lawe ben more strong. pes ypocritis may for a tyme holde men in f e fendis fraldom, and feynen fat fei jyven leve to synne, or gabbe on God, fat is worse, fat it is nedeful to obeishe fus. On Passioun Sondai Pistle. [SERMON XX. ] Christus assistens pontifex. — Ebe. [Hebe.] ix. [ii.] Poul techif in fis epistle f e exceUence fat Crist hadde over bishopis of fe olde lawe, al jif fei ahe figuriden Crist; and fis was pertynent to speke to Jewis, fat knewen fe olde lawe. Poul bigynnef and seif to hem fat, Crist was bishop, and nyje to God, sif he was bofe God and man, and so was noon of fe olde lawe. And fus he passide in fre pointis bishopis of f e olde lawe. First he was bishop of goodis of blis, pe which goodis ben hopid to come. And fus seif Petre, fat Crist is bishop of soulis, for he is Lord of hem. Bishopis of fe olde lawe khden beestis, and diden sum good in fat fat fei figuriden Crist, and his passioun fat boujt mankynde. pe tofer excel lence of Crist is, fat his tabernacle is betere fan weren al fes SERMONS. 281 tabernachs fat weren in f e olde lawe ; for Cristis tabernacle is f e world ; and Poul seif fat, pis tabernacle is more large and more perfit fan was f e tabernacle of Moyses, for fis was not maad by man, but maad of nojt by God almyjty. But Moises tabernacle was maad and born, to grete traveile of preestis. pe fridde excellence of Crist is fat his sacrifice is beter, and made morgja^€th— bair-sa(a--ifice of olde bishopis. ~B^5opjs^of fe olde lawe sacrifieden kidis blood, or blood of geet', or of caRTS: — Bttt-Crist passide al fes figurib,— yi;/ Crhl-birMsowun ~p^(!^-jwirii1 oflpys_ln_to heven, and' fere he loond ever lastyng byging ^ fat noon ofer bishop myjt come to. And soJie-entride C^^nysTSfever toTievene, f e ynner -part ot^fis temple. But bisK8pis-Q£^2e.jQlde_lawe"Tveren-iiedid -to entre ^eer bi jeer, and jit fei entriden not in to hevene, but in to a lith holet fat was f e west part of f e tabernacle ; and aljif fis figuride hevene, jit mannis bhs was not fereinne. But entring of Crist to heven, in to a place more holy and large, was in to fe same place where is bhsse wifouten ende. And fus, sif Crist is God of hevene, and his manheed is so nyje God, oure bishop Crist in. al fes fingis mut nedis passe al ofer bishopis. For as fis Lord may teche ferfer, so he is nerrer and graciouser, and but bi vertu of fis bishop m33te nevere bishop do good to man. And fus dignities and pryvelegies fat ben now grauntid bi fe pope, but jif Crist conferme hem first, ben not worf a flye foot. And so it semef to sum men fat bishopis of f e olde lawe weren betere and more worfi fan ben fes emperour bishopis ; for fei serveden and figuriden Crist by auctorite of God, but fes emperoure bishopis now serven and figuren Anticrist. And fer auctorite is taken of fe moost fend ajens Crist, and fus fei seien fat fe pope is heed viker of fis fend. But al fe fendis and al f e bishopis muten have fer beyng of Crist, and muten serven to him, oufer wel or yvel, ajen fer wihe. For oufer fei ben dampned in hehe wif fe heirest^ Anticrist, or elhs fei ben blessid in hevene bi oure bishop Jesus Crist. And aftirward provef Poul bi a principle of bUeve f e sufii- cienc£_ot_Cristis ~h^[gg^rtgr^pairp3f^ is God and man. For ' gete, E. biggyng, E. ' hyest, E. offering a feaI,\not a typi cal, victim, The sufficiency of Christ's re demption. 282 WYCLIF'S jif Crist be verre ' man, he is a part of al mankynde, and so fis grete man haf maad aseef bi Crist for ]>at fat he synnede in Adam. And fus seif Poul to his breferen, fat jif blood of booHs or kidis, and poudir of a calfe pat is scaterid, makip men holy pat weren foulid, as anentis fleishli clensyng, — how myche more Cristis blood, pat offrlde hinuilf bl pe holy goost wipouten wemme to God pe fadir, shal c'lense out oure conscience fro dede werkes to serve lyvyng God. pis resoun fat Poul makif is nyje bUeve fat men moten have, per ben fre clensynges, bodili and goostli, and oo clensyng of fes two, as was clensyng of fe olde lawe. For fis bodily clensinge of fes figures of f e olde lawe clensid not goosth but in figure, for ofer clensyng were betere bi water; and so it figured Cristis blood, and his herte fat was brent bi love. And fis halowyng fat last was figurid mut nedis be betir fan his figure, as fier is beter fan is smoke, and man is beter fan is his ymage. And-~SQ,_^ifCrist is God and man, satisfaccioun for fis synne fat he made fus freliis better fan of er f at man ©r-angel myjt -make, pe samei.in noumbre -fat synnede by Adam oure first fadir, fe same man ih" n-oumf)re-,niade_asef_by f e secound Adam, Crist. And sif he is more of vertue fan fe first Adam myjt be, and his peyne was myche more fan synful lust of f e first Adam, who shulde have conscience here fat ne fis synne is clensid al out? And sif oure Jesus is verre God, fat nevere may forjete fis mede, he is sufficient medecine for al synners fat be contrite, for Crist Ts'everand^every where, and' in at sicEe~soidis "bi^grace ; and so he clensif more clenly fan ony bodi or figure mai dense. And herfore, as Poul seif, Crist is mediator^ of pe newe lawe. For Crist haf of bofe fes two, for he is God, autour ' of fes bofe, and knyttif f e toon wif f e tofir ; pat bi his dep falling bitwixe, in biggyng of pe flrst trespas'^ pat weren dom in pe olde lawe, pes men taken blheest ajen, pat hen clepid, of ay -lastyng herytage. And al fis marchandije was done in Crist fesus oure alper Lord. We taken here as bheve fat Jesus Crist fat chaffarid fus is eche God fat may be, and so fe same God fat made man, and after boujt man to blis fat he ordeynede bifore to man. ¦' very, E, * trespassis, E, " pe same man, E, ' God and auctour, E. SERMONS, 283 But muse we not where al fes men and oonli fes shulden be savyd, fat God wole have maad here stonding in innocens wif outen synne. It is ynowj to us to trowe fat as many of f e same kynde shulde now comen to heven, as shulde have come if no synne hadde be. And more medicine, wif more bhs, fallif now to man bi occasioun of synne fan shulde have fallen to man jif never synne were done of man. And fus it is beter to mankynde, and to profit of fe world, fat man synned and fus were boujt, fan jif man hadde nevere synned. And so men taken as bheve fat al fing fat God haf ordeyned mut nedis come in his tyme, after f e forme fat God haf shapun. On Palm Sondai. [SERMON XXI.] Hoc sentite in vobis, — Phil. ii. [5.] Poul telhf how fat men shulden sue Crist, and algatis in mekenesse fat is ground of ofir vertues. He biddif fat, je shulden fele pat in jou, fat is and was in fesus Crist. Not oonly f e kynde of mekenesse, but al f e flood by sum part, f e spryng of fis mekenesse, and f e welle, was in Crist Jesus, and bi takyng part ferof al Cristis children moten be meke. And so fis shewif here more specialy fan kynde of mekenesse, for it shewif ahe mekenesse of men, wif ground fat was in Crist. And so put fou away fals mekenes, as is in ypocritis, and con streyned mekenes, as is in feves and prisoneris, and take fe vertu of mekenesse fat haf ground in Jesus Crist. And have fou never so litil ferof, fou mayste fele ^ fat fat was in Jesus. And it helpif myche to men to fenke how Crist was in forme of God, for he is verre God in godhede. And fis godhede is forme of godhede, for fat is a forme of fing of whom fat fing haf a name ; as of manhede man is man, and of whiteness ' So in E ; A om. the words pou mayste fele, though a much later hand has supplied them in the margin. More salvation has come through man's sin than if he had never sinned. The apostle bids us take pattern from the meekness of Christ. 284 WYCLIF'S who humbled himself by becomingincarnate. Many popes have falsely claimed an equality with Peter, a fing is whit. And so, sif godhede may not fahe to a fing bifore in kynde, fis godhede mut nedis be God, and so o per sone, fat haf fis forme. And fus Poul seif in a manere, fat Jesus is verre God. And so, Crist feynede not bi harbltraclon of raveyn pat he was even wip God, sif he was fe same God. pe first angel Lucifer feyned bi fals harbitracioun fat he was licke to God ; and so done men fat synnen here, for fei ben inobedient as fei hadden no God above hem. But, for Crist myjte not bigge man oonly bi his godhede, — for he muste make him fat kynde fat synnede in oure first fadir, so fat same fing make aseef which fing synnede of man, — ferfore seif Poul here fat, Crist lesside himsilf. For whan he made himsilf man, he made him a creature wifoute, whiche creature is but vein to regard of fe godhede. And fus seif PouP, pat he toke a - special _/orw« of servaunt ; and fis forme was fis manheed, fat is oonli in Jesus Crist. And so fis godhed and fis manhede ben dyvers kyndis but o persone. For as fer is 00 godhede fat is comoun to fre persones, so fer is o persone fat is comoun to fes two kyndis. And rijt as o persone is dyvers from anofer, aljif fei ben fis 00 kynde, so fei two kyndis ben dyvers, but ech of hem is fis persone. And so men speken now of Crist bi f e toon kynde and now by f e tofer, and graunten of fis same persone dyvers formes bi fes two kyndis. But Poul grauntif not here fat fis persone avyntisshide^ him, but he made him lasse, and comoun ser vaunt, whan he made him fus man. pus Crist is servant of servyng, but not servant of synnyng, ne servant of bondage, aljif his kyn was sich a servant foure hundrid jeer in Egipt, as Goddis lawe witnessif. And here fenken many men, fat many popis after Petir pre- sumen falsely of hemsilf fat fei ben even wif Petir. And aljatis jif fei feynen fat fei ben even wif Cristis manheed, Crist myjte not bi his manhede feyne fat he were even wif fe godhede. And so many popis feynen hem fat fei ben Cristis vikers in erfe, and sif fei ben proud blasfemes, no man is ferfer fro fis state, for Crist myjte not be God and man but jif he hadde ' So in E; A includes the words For — Poul in the quotation. * aven- tischide, E. SERMONS. 285 take fis mekenesse. How suef he Crist in vertues fat fus is a proud blasfeme ? And for to shewe fat Crist was no giloure, Poul seif fes two wordis of Crist, fat he was maad Into Hkenesse of men, and in abite founden as man. Crist came into fis comoun liknes, for he was of fe same kynde fat is ech man his brofer, and fis hknesse is in substanciaP k3mde ; and he is founden in abite as man, for he toke fis singular manhede. Habite is taken on many maners, as Austin declarif wel ; but here it is taken for fis mankynde fat Crist toke whan he was man. And, for noo fing in fe worlde is founden but jif it have verre beynge, ferfore fis habite of Crist is verre man as ofer ben. But for as myche as Crist was bifore fat he hadde fis habite, and in sixe and fritty houres he wantid fis bodili habite, Poul spekif sutilly here, fat he was founden in habite as man. But men trowen here as bileve, fat Crist lefte nevere fis made spirit, and so he ceesside nevere to be man, aljif he ceesside to be a bodi. Al fis saverif more to clerkis fan to comounte of men, and ferefore men muten passe over fis, spekyng to fe comoun puple. Crist mekide himsilf, made obfdlent to pe dep, and not to ech peyneful def, but to dep ofpe cros, and fat is moost abhominable deef, and moost peynful of al ofir. And herfore bofe God hyede him, and jaf him a name pat is over ech opir maner name, pat inpe name of fesus ech knee be foldld, of hevenly, of erpely, and ofhelHs; for ech wihe of fes free spiritis is obeishant to Crist ; and so ech tunge mut nedis confesse, pat oure Lord fesus Crist is in glorie of God pe fadir. For as he is f e same God, so he haf f e same glory wif hym. 1 So E ; A has substance al. —<<;¦:<¦:«?>{?:•>>;>>— The habit, or fashion, of Christ is His humanity. The exaltation of Chust. 286 WYCLIF'S The apostle, under the figure of lea ven, bids us purge away our old sins by true con trition. Pistle on Eestir day. [SERMON XXII.] Expurgate vetus fermentum. — i CoR. v. [7.] Poul biddif in fis epistle fat men shulden clene forsake synne, and algatis in f e fest of Pask, whan fei have mynd of Cristis quykenyng. Poul bigynnef, and biddif Cristen men, pat pei dense out pe olde sour-dow. Poul tehif to fe witt of ahegori, what fe wendyng of fe folk of Israel, whanne fei wenten out of Egipt, figuride to witt of vertues. And so frei mysty wittis ben tokened in f e same story. It is knowun to trewe men bi f e secound bok of Goddis lawe how chhdren of Israel wenten out of Egipt, after ten mirachs fat God dide hem upon Pharao and Egipcians, fat maden fes children to serve to hem ^. pei wenten out in greet hast, and flour and sah fei token wif hem, and maden fer breed wifouten sour-dow ; and fus fei eten fer Pask lombe. And fis maner fei kepten longe after, to have mynde of Goddis delyveryng. Poul seif to fis spiritual witt; dense je out fe olde sour-dowj. Sour-dow is undirstonden here old synne fat men ben defoulid wif. And sour-dow, whan it is old, rotif , and fouhf ofer past ^ ; and so undirstonde we bi Poul by fis sour-dow, old synne, fat men clensen out fis synne whan fei maken clene fer soulis, fat no synne leve in hem to foule men aftirward. Synne stondif in many fingis ; in levyng of fing fat man shulde do ; in wrong doing of fingis fat he shulde do to God; and shrewid custom in fes dwellif longe afth his werk. Of fes fre shulde man dense him, as men clensen lond of weedes ; fei plucken hem up bi f e rootis, fat fei growun not aftir in corn, pus shulden men dense out synne bi lore and figure of Goddis lawe, and no disposicioun dwelle to drawe men to do synne. And ferfore seif Poul aftir fat men shulden be in fer soule. ' So in E ; A reads, and maden pes children serve him. ' paast, E. SERMONS. 287 as pei weren newe sprynge'^, as pei ben now perf'. Contricion is tokened bi flour for propirte fat folewif ' it, and propirte of sorwe of herte, fat folewif man fat is contrite. Sprenge * of salt on fis flour is wisdom fat man haf to serve God in clen nesse, fro fat he be delyverid of synne. Poul seif fat men shulden be newe spryngynge and not newe spreynd, for fei shulden be lastynge in clennesse and of fer good liif; as sprynge * may not be but spryngynge, but spreynd fing may be unspreynd. pe fridde word fat Poul seif jyvef cause of fe two bifore, and seif /or certeyn, pat oure Pask, Crist, is now sacri- ficid. For rijt as fadris maden f erfe brede for to ete fer Pask lomb, so men eeten fe sacrid oost to ete Crist goostli, fat is, have mynde of him, how kyndely he suffride for man. And sich a fructuouse mynd of Crist is goosth mete to f e soule, and goosth eetynge of Cristis bodi, fat pe gospel of Joon spekif of. And here fenken many by greet studye, fat al fes foure newe seetis, jif fei wolen dense hem of synne, muten leve al fes custumes fat fei have weddid biside Cristis lawe, for ahe fes customes ben disposingis to synne " ajens Cristis wihe. And as we have seid bifore, of ahe fes shulde a man purge him. Man shulde be freishe in fat fredoom fat Crist hadde ordeyned for his Chirche, and not turne to more fraldome fan Jacobis sones hadden in Egipte. 3if foti love kyndenes of Crist, and or denaunce fat he haf jovun, fou shuldist holde fat ordenaunce, and leve sour ordenaunce of men. For we seen " fat clerkis loven jong men fat holden fer weies; how shulde not Crist love trewe men fat holden his weye ? But alle fes newe seetis broujt in have newe opynyouns biside Crist, and no drede fei ben contrarie to Cristis wey fat he taujt, for he fat is not wif Crist mut nedis be ajens him. And fis crokyng bi litil and litil is now cropen ferre fro Cristis lawe, so fat men may knowe it opynly ;~ and fis is cause of myche malice. Man may se by fre synnes how fes ordres failen in ofere. pe first synne of f e fend is pryde, and herto helpen fes newe seetis, as men may se in hem al, by ypocrisie and host, and fus ^ spryngynge, E. ' So E ; A has synge. perf, E. ' suep, E. = So E : sene, A. * spryngyng, E. The four new sects must abandon their customs if they would be de livered from their old sins. which are mainly three, - pride, covet ousness, and sensuality ; 288 WYCLIF'S SO that it is hard for them to eat the un leavened bread of sincerity and truth. moven fes newe statis to bofe fes two prides. For fei 'fenken bi fes ritis fat fei ben holyer fan ofere, and hoher fan fei shulden be to leve hem, as diden apostlis ; and certis ellis fei ben foohs to traveile so myche aboute hem. pe secounde synne of f e worlde is synne of coveitise of men. But whefer fat fes newe ordris bryngen not in fis coveitise ? Traveil of monkes and chanouns, and of foure ordris of freris, techif pleynly fer coveitise fat fei han to strengfe fer ordris. pe fend arguef fus to hem. pis is a faire multitude, fat servef God weie in fis ordre; and fus it were a greet almes to gete hem goodis to mayntene hem, and to kepe hem in faire state, and make hem strong to fus serve God. Also fe fend movef bi fer housis, and by ofer goodis fat fei have, to stire hem to coveitise ajens f e ordenaunce of Crist. As if f e fend argued fus ; O ! f is were a faire chirche, a faire house and an honest to men to serve God inne ; who shulde not traveile herfore ? But certis bheve techif us fat bofe Crist and his aposths weren not moved bi f ese sophymes fat f e fend now haf broujt in ; but bileve techif us fat we have not here a dwelhnge citee, but f e citee fat is above we seken, bi ordre of Crist. And so, wha,t fat movef men to seke bhsse, and leve fis world, fat is a resoun of Crist, fat it fahif to his ordre ; and so hard fare and poverte here was coveitid of Crist and his aposths. And jit f e fend disseyvef fes ordres bi fleishly synnes many maners. He stiref hem togider, hepis of men of dyvers complexiouns, and oon of hem movef anofer to ete and drynke more fan is good ; and, for f e fend may move a man to f e foule synne of Sodome, he may bryng in bi litil and litil f e synne of Sodom among fes hepis. And sich knyttyng of enemyes gendrif bofe envie and ire. So '¦ fat many, jif fei myjten avente hem, and do freely fat Crist biddif, and flee occasioun of synne, as diden apostlis and ofer men fat weren out of fes religiouse, shulden synne lesse and profiten more. And fis is cause, as sum men trowen, whi Crist and hise foundun not fes ordres. Poul seif in fis epistle. On pis maner ete we not in oure old synne, ne in synne of malls and wickidnesse, but in spiritual swet nesse of clennes and of treupe. pis swetnesse shulde be groundid ' So in E ; And so. A, WYCLIF. SERMONS. 289 in vertuous lyf fat Crist taujte ; for in al oure ordenaunce, is sum sournesse of synne. And fus al fes new ordres, fat croken fro ordenaunce of Crist, jyven occasioun to synne, oufer pryvy or apert. And rijt as a tre fat is first crokid, and hardif bi long tyme in his crokidnesse, so fes foure ordres bi long tyme ben hardid more in fer malis. And fus God jyve grace to hem to knowe f e fredom of Goddis lawe, and turne freishh to Cristis ordre, for fanne weren many synnes quenchid. pE FIRST Sondai aftir Eestir. [SERMON XXI II.J Omne quod natum est ex deo. — i John v. [4.] Joon stiref here Cristene men to flee synne fat comef of f e world, and fis synne is ful comoun in al free partis of f e Chirche. First, Cristene men shulden wite fat alle men fat shulen have bhsse of hevene ben goosth born of God, and maad men of his ordre, sif fat Crist mut be fer fadir, and holy Chirche be fer modir. And fis condicioun settif Joon fat mut nedis be fulfihid. Ech ping pat is born of God overcomep pe world, in al his tyme. For jif he be overcomen of f e world, for a lith tyme fat he synnef, nefeles he mut cover ' and overcome f e world at f e last. For ehis he was nevere born of Crist, ne suef his fadir in fis fijt, and Crist wole have no siche chhdren, but fat ben kynde and suen him. And ferfore Joon tehif a mene to men to overcome fe worid. And pis, he seif, is pe victoryepat overcomep pe world, our bileve. So fat noon over- comef fe worid, ne fe fend, ne his fleish, but jif bileve be fat armour by which he overcomef fus. And herfore declarif Poul to Ebreus, fat seintis overcamen rewmes bi bileve fat fei hadden, and maden many ofer victories. And shortii, fer is no man ¦overcomen of his goosth enemy, but jif he be out of bileve oufer in 00 maner or in ofer. And fus bi sum maner of SERMONS. VOL. II. coover, E. U The world is overcome by faith. 290 WYCLIF'S which is want ing in many men, and es pecially in the new orders. speche bileve is bofe' sheld of man, and swerd bi which man fijtif, and victory fat he makif. And Joon axif bi ensaumple, Who is he, breferen, pat overcomep pe world, but pat man pat bilevep pat fesus is Goddis sone ? '^ii fou have ful bileve of Crist, how he lyvede here in erfe, and how he overcame fe world, fou overcomest it as a kynde sone. For jif fou take hede how Crist dispiside it, and sue him here as fou shuldist, fou most nede ^ overcome it bi bileve of f i fadh. And here mai men wite opynli, fat many men ben in fis world fat ben not born of God, ne bheven here in Crist. For jif fis bileve were in hem, fei shulden sue Crist in maner of lyf; but fei ben out of bileve, as many men of fe day of dome. What man shulde bileve fulli fat fe day of dome is anoon, and fat God jugif men aftir fei have foujten in his cause, fat ne he wolde bisih enforse him to sue Crist, for mede ferfore ? Ofer bileve of fes men slepif, or hem wantif rijt bileve; as men fat loven fis world, and resten in lustis ferof, lyven as jif God saw not fis, and shulde not juge for fis dede. pus oure bileve of Cristis lyf is nedeful to alle Cristen men ; and herfore men shulden knowe f e gospel, for it tehif f e bUeve of Crist. And fus it semef fat newe ordris overcomen not fis worlde bi bileve fat fei have in Crist, for Crist lyvede not as fei lyven now. Crist purchaside not to his aposths rentis, ne housis, ne worldh goodis, but taujt hem bofe in comoun and privy, to flee siche havyngis of f e worlde. And fus f e falshede of f e fend disseyvef men of siche ordris, fat fei have f e world in comoun, but noon of hem to himsilf. Whanne fei have fus f e world in comoun, ech of hem assentif ferto, and fei ben algatis more strong to lette men fat don f er-ajen, ofir in word or in dede ; and fus fe fendis champioun is strenger. Siche sophymes serven not bifore Crist f e laste juge. And fus fes sophistris, fat gabben fat fei have not neifer in propre ne in comoun, and jit men seen fat fei have bofe placis, and housis, and ofir goodis, myche more plentenousely fan ofer pore men fat fei robben, — fes false men muten nedis be dampned of Crist, fat is fe first treufe. For fei diversen not fro feves, but fat fei ' moste nedis, E. SERMONS. 291 robben more sinfulli, to fis grete man of hem fat is more strong in his mahce. pis is he pat came bi water and hi blood, fesus Crist. He cam not to f e blis of heven bi ypocrisie ne falsheed, but bi tribula cioun and bi sheding of his blood. And fus he was also made Jesus, fat is, savyour of fis world ; and he was also made Crist, to anointe men bi welle of his grace, bi vertue of his passioun, and not bi woridli lyf here. For he was heed of martirs, and suffride best moost peyne. On fis shulden his sones fenke, and sue fer fadir in fis maner. For jif fei suen a newe fadir, and leven fe maner fat Crist taujt, fei leven Crist and suen Anti crist, as false men done fat shulen be dampned. And pus Crist cam not oonli in water, hut in water and in blood. For he suffride not oonh tribulacioun, as many men done, but tribula- cion and passioun, bi moost fervoure of charite. And bi fis cause seif Poul, fat God hied Crist, and jaf him a name fat is over al ofir names, and moost of worship in fis worlde. And witnes of fis sentence is sufficient, bofe in hevene and in erfe. pe holy goost is he pal witnessip, in hey heven, pat Crist is treupe. For per ben pre pat jyven witnesse In heven, pe fadir, pe word, andpe holi goost; and fes pre hen al oon. And per hen pree pat jyven witnes in erpe,pe soule, watir, and blood; and fes fre ben al oon, for fei maken Cristis manheed. And so, as fis special substance fat is godheed of Crist is free persones and 00 God, so fis comoun substaunce is o persone of Crist, And fus whan Crist cried on hye^ and fus sente out fis mannis spirit, and aftir he shed watir and blood fro f e tyme fat he was deed, fes free fingis bitokenef ^ wel fat Crist was verre ^ man and God. And in tyme fat Crist was baptisid, f e Fadir wit nesside in vois, fe Sone was shewid in manheed, and fe Holy Goost in a dowfe ; and fes fre ben sufficient witnesse to teche oure bileve of Crist. For jif we taken witnesse of men, to prove treufe in cause of men, witnes of God, fat is free persones, is more to prove fis bileve; and pis is more witnesse of God pat he witnesside fus of his sone. And so sif God is everywhere, whoso trowip in Goddis sone, he haf witnesse of God in him, sif he haf fe Trinite. 1 So E; a« hey, A. ^ tokenen, E. ' very, E. U 2 Christ came by water and blood, that is, by tribulation and passion. The heavenly and the earthly witnesses. 292 WYCLI F'S St. Peter on the passion of Christ. pE SECUNDE Sondai Pistle aftir Eestir. [SERMON XXIV.] Christus passus semel est pro nobis, — i Pet. ii. [21.] Petee tellif in fis epistie of f e passioun of Crist, how myche it was in himsilf, and jovun to ensaumple of Cristene men. Crist, he seif, hap suffrid for us, levynge ensaumple to jou pat je folewe pe steppls of him. And so his passioun doif good to men fat weren, and men fat ben, and to men fat shulen come aftir. But men moten dispose hem to take profit of his pas sioun, as men fat weren bifore fis passioun token fis profit bi fer bileve, and men fat weren wif fis passioun, as weren Petre and ofire apostiis, addiden to feif love and sorowe. , And fes men menef Petre here whan he seif, Crist suffride for us. pe fridde men fat camen aftir, ben f o fat trowun fat Crist suffride, and adden love to fis bileve, and suen for Cristis sake his steppis. It is ofte seid in Goddis lawe fat jif a man wole come to hevene, he mut nedis sue Crist in feif, hope, and charite. And ferfore haf God ordeyned to men, fat noon mai be excusid here ; for ech man mai suffre for God, as ech man mai trowe and love. What man is so feble of power fat he ne mut nedis suffre def ? And so fis suffryng shulde be sette in charite for Goddis sake. And ech man haf a spirit, wif wihe and undirstonding ferinne ; and so God jyvef ech man power to come to blis of heven ; for God chargif nevere man to do more fan he mai do. For fis large Lord axif of man to be served of his owen ; but pride lettif man to suffre, and movef him to fijt and stryve; and ferfore suffrif ^ Crist contrariousely to fis doyng. For man doif as Adam dide by pride and in- obedience; but Crist suffrif bi mekenesse and obedience to God. And here mai men see now how f e fadir of pride movef hem to leve fis meke pacience, and to sue Crist in fis point; ' suffride, E. SERMONS. 293 but he movef to do proudly ajens Goddis wille, as Adam dide. And fus it is now to drede fat men fat suen not here Cristis steppis, maken fat Crist suffride not for hem. For fei taken not of Cristis merit, sif a man mut dispose himsUf to have wilfulh part ferof. But no man mai suffre even wif Crist, and ferfore biddif Petre sue his steppis. pe gretnesse of Cristis suffryng is taujt bi Petre on fis maner. Crist, he seif, dide no synne, ne glle was foundun in his moup. And so his suffryng was more medeful, sif he suffride not for his owne synne; as fevys whan fat fei ben hongid, or ofir traitours whan fat fei ben killid, suffren not so medefulh as men fat serveden not fis def. Crist was wif outen synne, and so not gilty to suffre peyne, but of his grace and his wihe to bigge men fat weren coupable. Petre declarif more fis suffryng, bi fat fat Crist was so meke, pat whan he was cursid of f e Jewis, he cur side not ajen, but suffride mekeh fer yvel wordis. And Crist whan he suffri/k in dede, he manasslde not ajen, but suffride mekeli his passioun ; and bi fis cause myche more fat he myjt, jif he hadde wolde, have take greet veniaunce of hem. Petir telhf aftir of f e wilful peyne fat Crist suffride for man kynde, by fat fat, Crist offrlde himsilf to Yxiat, pat jugide him unrijlfuUl, For Mathew tellif how Crist bifore told al his passioun, and how he cam to Jerusalem to suffre fulh as he suffride. And so his suffrynge was medeful, for it was so myche wilful ; for no man hadde more desire to die fus fan Crist hadde; ne Adam hadde no more desire to synne, fan Crist hadde to suffre. And fus he spekif in fe gospel, bi his godhede and his manhede, Bi desire have Y desirid to ete fus fis Paske wif jou. For etyng of fe Paske lombe, and sleyng fat was bifore of it, was figure to fis lombe of God; and fus it came of greet desire, and Adam myjt not wihe to synne bi so gret desire of lust. And Petre telhf more of fis passioun, fat Crist jaf himsilf to pe manpat jugide him unjustU ; pe which Crist, for we myjte not, hare oure synnes in his bodi, and he bare hem uponpe tree, as Adam synnede in a tree ; so pat we be deed fro synm, and lyve after to rijtwisnesse. Petir spekif here bi comoun speche, fat fat man berif a fing fat berif fe Whose suffer ing was more fruitful because of His sinless- ness, and was fore seen and volun tarily borne ; 294 WYCLIF'S to Him man kind resort as to their true shepherd. Christians are to keep them selves from fleshly lusts. fruyt of f e fing ; as a man in beryng money berif f e fing fat is boujt ferwif. So Crist bare oure synne on fe cros, for his passioun was prys ferof. And fus, as Crist was deed on fe cros, so shulde we be deed fro synne, f e whiche sprong of fe tree fat Adam synnede first inne. And deef of Crist in fis tree shulde teche us to die fus ; but we shulden lyve spiritualy to rijtwisnesse, fat is God. As Crist roos bi goosth miracle, and wente to pe same rijtwisnes, and bi love pat Crist hadde here, we hen helld of oure synne. And, for Crist is f e beste heerde, fat fus can quyken and heele his sheep, ferfore seif Petre aftir, pat mankynde was sum tyme as erryng sheep wifouten heerde, but pei ben turned now bi love to pe herde and bishop of per soulis. Crist for his excel lence tellif but lith bi mannis bodi; but for to fede mannis soule, and have goosth care ferof, fat fahijj to ]>is bishop. But bishopis now done even f e contrarie, for fei tenten neijier to bodi ne to soule, but to drit fat man haf. For jif fei have money and ofer goodis, fei recken but litil of fes two. pE >RiDDE Sondai Pistle aftir Eestir. [SERMON XXV.] Obsecro vos tanquam. — i Pet. ii. [ii.] Petre specifief here mekenes, fat men shulde have bi en saumple of Crist, and how fei shulden be suget and obedient to ahe men. Petre prelep to Cristen men to kepe hem first fro fleishli lustis, as gesti's and pilgrimes ; for fes synnes fijten ajens fe soule. Fleishh desires moven men to fijt and stryve wif fer breferen, for men desiren not fus money but to maynteyne fer bodi in lust; for if fei loveden more fer soule, fei shulden more travaile ferfore. And here mai men see fat men, and algatis grete prelatis and lordis, failen foule in charite, and first in love of hem silfe. For sif fat charite bygynnef at fe love of mannis spirit, man shulde love first his spirit, more fan goodis fat ben wifouten. And fes goodis done myche harm, SERMONS. «95 and lith good to men fat have hem. Lord, what shulde reverse mannis love, to love hem fus more fan his soule ! pe bisynes fat man haf, and traveh to gete him siche goodis, techen fe gretnesse of his love overe f e love of his soule. For nechgence fat man haf to gete him siche food of his soule, and to do vertuous dedis bi which his soule shulde be nurishid, techif how man recchif to litil of himshfe, for he forjetif his soule. And nefeles Petre seif here, fat we ben gestis and pilgrimes to fis worldly lyf here, for we shulden be traveilinge to heven. And fus to make oure restyng here, in goodis fat ben so htil worf, is an open foli to us, and lettif us of fis pilgrimage. And it is knowun of bileve, fat temporal goodis fat we have done noo good but a litil while fat we wandren in fis pilgrimage. And fus men reversen God as disciplis of Anticrist, for goodis fat he jaf for an eende fei disusen to f e contrarye. He lente fes goodis to spede fer wey to go to f e bhsse of hevene ; and foule love of fes goodis lettif hem to go fis weye ; and fis fallif in - rehgiouse and in ofir men of f e worlde. And aftir fis biddif Petre, pat men lyve a good lyf among men pat pel lyven wip, and jyve good ensaumple to hem, as Crist jaf to his Chirche. And so, in fat pat pel speken yvel bihynde JOU, as who spekip of yvel doeris, fei have no mater to speke fus but good werkes to gnawe upon, and fus shulen pel glorifie God in day of pe last dome, and have sorewe fat fei diden fus, and preise God in his servauntis. And fus, whan men fenken on Crist, and of short tyme fat fei have here, pel shulden be suget to al maner of men, not for money but for God. And fus ech man mai be suget to ofer, sif he is two kyndis ; jhe, man is suget to himshf, sif his bodi servef to his spirit. But prelatis clepen now no subjeccioun, but in jyvynge of worldly goodis ; but men fenken not to speke here to siche rude and worldly prelatis. But jit men shulden kepe manere in fer ' subieccioun, after mannis staat. As, men shulen be suget to kyng, as passyng bifore oper men, for fus biddif Petre by dede of Crist; and so fei wolden fat lordis weren. And men shulden be suget to dukes, 1 So E ; om. A, and to edify others by their example, and yield due submission to temporalrulers. 296 WYCLIF'S Popes should be subject to kings, and servants to their masters, even when op pressive. as to men sent fro pe kyng, to veniaunce of yvel doeris and to preisyng of good men. For fis shulde kyngis and fer mynystris do here for Cristis love, for f e heynes of fer staat was jovun of God for fis eende. And fus shulden popis be suget to kyngis, for fus weren bofe Crist and Petre. For pis is pe wille of God, pat men do wel in suhjeccion, and make domb pe foli of men pat ben foolis in Goddis lawe. And fis fing men shulden do freely, and not bi constreynynge of mannis lawe ; but as fei hadden not an hilyng of fredom of malis of fis world, for siche fredom is htU worf, but fredom fro synne to serve God. And fis kepyng of siche werkes wole make men free servauntis of God. Do je honoure to alle men, and specialy to mannis spirit. And drede je God In his ' pr3rnte, and do je alle joure werkes for God ; and lovepe breperheed, bi fe fourme fat Crist haf taujt. And fus, sif kyng is Goddis viker, drede je God in fis viker, and do je worshipe to pe kyng, for love of God whos viker he is. Servauntis, be je sugette in al drede, bofe goostii drede and bodih, to lordis fat je have here. For as Poul techif, servauntis shulden serve to fes lordis as to God ; and so, bi service goosth and bodhi, shulden fei serve, not oonly to good lordis and reson able to fer servauntis, but also unto tirauntis, fat distrien Cristis scole, as diden bofe Heroud and PUat ; for certeyne pis is grace in fesus Crist pat is oure Lord, For Crist was suget to fes tirantis, as God obeishif to mannis vois. pis subjeccioun is no synne, aljif tirantis synnen in takinge it. For as suffring is sum tyme good, and doynge yvel bringif it in, so subjeccioun sum tyme is good, and men ben yvel in takyng of h. And fus, jif men fenken sutihi, kyngis and lordis shulden serve to men, aljif fei ben fer boonde men. For fer bodies shulden serve fer spiritis, and sif bodies ben worse in kynde fan ony spirit fat man haf, and al f e personalite of man stondif in f e spirit of him, whi shulden not men graunte fes wordis, fat ech man shulde serve to ech man ? And wolde God fat fe pope knewe fis, and ofir emperour ^ prelatis ! fanne shulden fei be en saumple of mekenesse, as was Crist oure alfer Lord. pis, E. emperours, G. SERMONS. 297 Pe forJje Sondai Pistle aftir Eestir. [SERMON XXVI.] Omne datum optimum, — Jac. i. [17.] James jyvef here a lore of Cristene mennis religion, and jyvef as a wise man a greet principle to fis lore. Ech ping jovun best, seif James, and ech jifte pat is perfit, Is fro above, comyng doun fro God, fat is fadir of Hjt, pex ben free fingis jovun to man; as worldli goodis, and goodis of kynde; fe fridde fing is goodis of grace, fat ben best of al fes free. And fus seif James witthy, fat al best fing fat is jovun is fro above, comyng fro God, as ben vertues and grace. And so it is of al ofer which ben perfit jiftis. And here fenken many men, fat jyvyngis of popis ben no jiftis ^. pei seien fei graunten privylegis and indulgencis, wif ofer feynynges; but sif fei smatchen wynnyng of moneye, and fat is hevy and drawif doun, and fei sonnen not to charite and ofer resoun fat is in God, it semef fat fes ben falsly feyned of f e prince of derke- nesse, and fus fei spryngen fro binefe, fro f e fadh of lesyngis. And fus it semef to many men, fat fes foure seetis fat ofte be spoken, sif Goddis lawe groundif hem not, ben not fus fro above, but fro binefe of f e fend ^. And fus men may knowe weie Cristis religioun fro fes^ newe. For Cristis religioun desiref hevenly fing, and helfe of soule, but fes religiouse stondif* moost in pryde, falshede, and coveitise. pe fadir of lijt is unmovable fro treufe and goodnes of ahe maners, but fadir of derknesse chaungif ofte, after fat he hopif more to noie men. And fus seif James, pat at God Is not transmutacloun^ , ne shadewyng of whllnesse^ , ffor he is ever more in oon. pe fend varief in synful wihis, and castif his shadewis bi many weies, ' So in E ; A reads, jyvynge of popis ben no perfit. ' bynepefro pe fend, E. ' pis, E. * stonden, E. ' trammutacoun, G. ° whilynesse, G ; wilynesse, I ; whilenesse, E. Every good gift is from above ; the gifts of popes are bad gifts, and are from below. 298 WYCLIF'S If God gave the new orders to the Church, he gave them in his wrath. and chaungif his wille bi many wills, but non of fes is in God. But, for good religioun mut be groundid in good persones, ferfore tellif James after how fes persones weren broujt forf. He seif pat, God gendrip us wilfulli, and bi his grace, wip his owne word of treupe, bofe makynge us and biggynge us. And fes goodis of mannis kynde moten nedis come of God fro above. And fus God gendride his aposths to be bigynnynge of his chirche. For his Chirche is a womman, a virgyn, and Cristis spouse, and a passinge creature among al fo fat God haf maad. ^e witen, my moost dere breperen, how Crist haf loved mankynde, and how he lyvede in fis lyf,- by cause fat je shulden lyve so. And herfore, be ech man swifte for to heere Goddis lawe, hut he shal be slowe to speke, but fat fat he knowif is Goddis word. And pus he shal be slowe to ire, for mannis ire doip not rijt of God, but worchif^ in fe fendis werkes. Wil^ of God is bigynnyng of al f e good werkes of man ; and jif he passe beside fis wille, he doif f e wille of f e fend. And herfore castip^ je awey al unclennesse and hahoundance of malice, and take je in mekenes pe word of God printed ixx jo\x, pe which word may save joure soulis. And fus dilavynesse * of tunge in spekinge wordis ofer fan Goddis is passynge fro good religioun fat God haf jovun bi himsilf; and fus fes newe ordris ech on, which ben so lef ^ to lye, muten nedis be groundid in f e fend, f e which is fadir of lesingis. For jif God hadde foujt on hem to make hem partis of his Chirche, he wolde swiftely have broujt hem forf bi Crist swifterest ^ of ahe fingis. But jif God jaf fes seetis, he jaf hem alle in his woodnesse ; as Goddis lawe seif fat he jaf Saul f e kyng in his woodnes ; fus he jaf fes foure seetis for to turmente his Chirche, for it faihde bifore in sleuf e, to do f e office fat God bade. And sum men hopen fat bi fis cause al fes seetis ben so wrafful whan men speken oujt ajens hem, for fei dreden of fer ground. ^ worschip, E, leeff, E, < " wille, swiftest, E, ^ caste, E. * delavy nesse, E, SERMONS. 299 Fyf^e Sondai aftir Eestir. [SERMON XXVII. J Estate factores verbi. — Jambs i. [22.] James techif in fis epistie how f e rehgioun of Crist shulde be clene kept of men, wifouten ordre of mannis fynding ; and he bigynnef on fis maner. Be je doeris of Goddis word, and not oonli herers, for panne je disseyve jou silf, by medlyng of mannis ordre. For ahe fes foure newe ordres moten be lernynge of al fer liif, of f e reule fat fei have founden, biside fe reule fat Crist jaf; and bi fer reuhs fei ben tied, as a bole bi a staake, to dwehe at hoom in cloistre, or to love yvel fer owen ordre. Ajens fis spekif James here, wif ofir auctours of holy writt. And Poul seif to Tymothe of fes vein newe ordris, fat fei ben evermore lernynge, and nevere comynge to fruyte ferof. It is knowun bi Goddis lawe fat heering of Goddis word is shapen of God for fis ende, to teche it and do it in dede. So, jif a man hadde ful knowyng of fis word, as Crist hadde, it were but foly and vein to heere and lerne more of fis word; as, jif a lond wolde bere good corn wifouten tilyng and dongynge ferof, it were but ydh to traveile ferfore whan it encresif not fe fruyt. And herfore seif James here, fat fes men disseyven hem silf, as done many travehers in scole. For if a man be heerer of Goddis word and not doer, pis man shal be Hcned'^ to man pat blholdlp pe face of his jongpe in a myrour. And no drede fes wordis of James ben sutil and ful of witt. And bi teching of God speken sum men fus of fes wordis, as tellen men of perspectif. per ben free maner of bodih sijt; fe first sijt is even sijt, as man seef fing fat is bifore him ; fe secounde sijt is reflectid whan it is turned ajen bi myrour ; f e fridde sijt is reflexid whan it comef bi dyvers meenes, and fei ben on divers kyndis, as fe moone is seen ajens ' licienyd, E. We are to be doers of the word, and not, —like the new orders, — hearers only. What is meant by a man's ' beholding his natural face in a glass.' 3°° To look into God's law of liberty, and do g-ood works, is what brings a "to WYCLLF'S nijt. And fus men seen a peny in a dishe by helding in of water, and ehis not ; ar^fi bi fis sijt may men see ful litil fing bi ferre space, pe first of fes free sijtis is moost clere, and moost certeyn. We shulen wite over fis, for James wordis, fat fis man fat ever lernef, and doif not in dede Goddis word, stondif ever more in fe meene, and never comef to fe fruyt ferof. And fus he farif as a man fat myjt wel betir se a fing wifouten mirour fan wif meroure, and jit he takif in vein a merour ; and fus he fahif in many errours of place and quantite of fat fing. And fus fes men fat evere lernen, and leven to do aftir fis lore, ben as lokers in a merour of visage fat fei hadden in jongfe. For fis lore of Goddis word shulde be a newe lore and unperfit sijt, for f e ende in dede shulde come after, fat shulde be even as fe first sijt. And fus fis man fat lokif him fus foujte on his soule for a tyme, but wente forf bi curiouste, and forjate soone to worche ferfore. pus done men fat stonden in science, and worche not after bi fis science. And fes ben men of veyn religioun, as James techif opynh. For wirche we here in good hif, as ende of lore of Goddis word, and fan we shulen se in heven myche betir us sUf and al ofir fingis on f e fridde maner of sijt, wif curiouste fat hf ferinne. For we shulen se in Goddis word al fe fingis fat God haf maad, in a more clere kynde fan is fe kynde fat fei have wifouten. And clerkis clepen fis, intuicioun and ^ clere sijt in God and blisse. And fis fing fat we seen fere is in sub stance God himsilf, and in a maner fe same fing fat God haf maad wif oute-forf . And fus seif Joon in his gospel, fat fing fat is maad of God was lyf in him wifouten ende, for it was Goddis kynde. And fus seif James of Cristis religioun, pat he pat lokip in Goddis lawe, fat is lawe of perfit fredom, and dwellip perfitli in pis lawe bi al his lyf, wifouten medlyng of mannis lawe, fat is derke, and is not made for jitful heerer, but maker of pe dede fat he haf herd, pis man shal be blessid in his dede. And fis is f e best fruyte fat mai folowe mannis lyf here. God foujte not oonh on fingis, but made hem wifouten in fer kynde ; and so he wole not fat men cunne oonh, but fat men done in dede 1 So E ; in. A, SERMONS, 301 ferafter. And fus f e~f ridde gospel, of Joon, myjt be toold on 300I day ^ a. And of fis declarif James, pat certis, jlf ony man gesse pat he Is a religiouse man, and jit ref reynep not his tunge, but dissevep his hert, his is a vein religioun. On many maners oure rehgiouse disseyvef '^ hem-silf in vanite. First fei re- freynef ' not fer mouf in prayeris, but forjitten to wirche, as jif prayeris weren fe best fing bi which men serven' and plesen to God. On fe tofer maner, rehgiouse ben vein whan fei lernen fer owen reuhs, and leven fe reule fat God jaf, and occupien hem in fis lore, to sey and synge wifouten book, as jif fis plesid moost to God. On fe fridde maner fes ordris ben veyne, fat prechen japis to begge beter, and to susteyne hem cloistris and housis and ofir goodis fat fei coveiten. And certis fes lumpis failen here, as mowen gras fat were unteddid, for fat gras mut nedis rote, and fade in colour and swetnesse. But James tehif, pat clene religioun, and religioun wipouten wemm anentis God pe fadir of al, is rehgioun fat lyvef fus ; it visitip modirles children and wydewis in per tribulacioun, and kepip it wipouten wemm fro coveitise of fis world. Lord, sif James and ofer apostlis knewe not fes newe ordris, and fes cloistrers wif newe housis, and ofer ritis fat fei have foundun, what shulde move to love hem fus, and leve religion fat God haf jovun ? It is a blasfeme unbheve, however fat men speken here, pe aposths weren taujt of fe Holy Goost for to wandre in f e world, and teche men bofe bi word and dede ; for lore is best to men, and not to gedere in wete lumpes, as done oure newe ordres now. We shulden fenke as diden apostlis, how men ben now wifouten helpe of fer modir holy Chirche. For prelatis and preestis ben turned amys fro fe ordre fat Crist jaf; and sif mgn ben fus wifouten helpe of oure modir holy Chirche, fei shulden visite more bisih bi fe fourme fat Crist haf jovun. And for fis foly of novehye God mut nedis forsaken men; and so fis Chirche is a widowe, forsaken of her spouse for her unkyndnes. To conforte men in fis tribulacioun were a greet almesdede. ' Cristenmasse day, E. ' disseyven, E. ' refreynen, E. " Tlie gospel for the third mass on Christmas day is talcen from tlie first chapter of St. John's gospel, w, I — 14, The religion of the new orders a vain religion, unlike the pure religion de scribed by the apostle. 302 WYCLIF'S The apostle bids us first ti be prudent, and then to b instant in prayer. Concerning the prayer lately in- dulgenced by Pope Clement. Sondai Pistle aftir Assencioun, [SERMON XXVIII.] Estate prudentes. — i Pet. iv. [7.] Petee jyvef here anofer forme to lerne fe lore of Cristis rehgioun, but it is not contrarye to James, sif God reversif never himsilf. Moost dere brepren, seif Petre, be je ware, and wake je In praieris, Petre puttif bifore prudence, and after stiref men to preieris. For many religiouse may be blyndid in fer maner of preiynge, as sum men tellen more bi newe preier, fat f e pope ^ or ofere men haf maad, fan fei done bi f e Pater- Noster, made speciali of f e holy Trinite. And to conferme fis novelrie, fei aleggen of f e pope fat he made now late a praier fat he clepif 'Domine Jesu Christe,' and he grauntide to fis praier, at fe bidding of fe Kyng of Fraunce, to ech man fat is contrit, for 00 seiyng of fis preier two fousend jeer of indulgencis fro fe peyne of purgatorie ». And so men neden not to go to Rome to gete hem plein indulgence, sif a man mai gete here indulgence for many fousand jeer after domesday, sif he may geten in half a day an hundrid fousend jeer and more. But who wolde traveh fan so fohly to f e Courte of Rome in perel, for to gete hem indulgences ? For siche errours in fis mater biddif Petre first to men, fat fei shulden be ware and wise, and flee errour spoken here. For it is no drede to men, fat ne Crist al myjti and al witty made ^ So in E, and there can be hardly a doubt that this is the true reading ; A has peple. " See Sermon XLVII, vol. i, p. 137, where the same indulgence is referred to. That sermon is on the gospel for the first Sunday after Easter; this present sermon is on the epistle of a Sunday only five weeks later. The two passages taken together go far to prove that Wyclif wrote the gospel and epistle sermons simultaneously. For in both places the publication 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 different year from the gospel sermon. The pope in question must have been Clement the antipope, to whose cause the king of France adhered. Froissart mentions the issue of political indul gences of this kind by Clement, but without going into details ; nor have I been able to find in any writer an explicit mention of this particular indulgence. SERMONS. 303 a praier betir fan fis fat he wolde sunner ' heere. Lord, what movede fe pope of Rome to fus accepte mennes persones, fat he shulde for kyngis biddyng, or for love of his owne werk, graunte so myche pardone here, and not o day to fe Pater- Noster ? and algatis for God biddif here bi Petre after in fis epistie, fat jif ony man speke oujt he shal speke as Goddis wordis. But Lord, where grauntid God bi his word so myche pardone for fis praier ? And certis men shulden elhs ^ trowe fat, jif f e pope swore on a book fat he grauntif so myche pardone, for his graunt neifer more ne lesse; for even so as Crist grauntif is pardone or mede for mennis praier. And wolde God fe pope wolde ceese of siche grauntis, to fat tyme fat he hadde taujt sufiicientii fat God grantif fis fat he grauntif! perfore shulden men be wise here, and do good after Cristis lawe, and bi fis dede shulde fei prey beter fan to wawe fer lippis; for werkes preien ofte betir to God fan mannis praier made by mouf. But nefeles men graunten here fat preier of mouf is good in mesure, as ofer fan fe Pater-Noster, whan fei ben wisely taken. And fus seif Petre fat men shulden wake whan fei bidden fer praieris, and not slepe in synne fanne whanne fei preien to God, but have a wakyng devocioun; for preier of soule is moche worf. And ferfore seif Petre aftir, /a/ bifore alle oper pingis men shulden have contynuel charite, for charite hilip multitude of synnes. Ful charite doif awey synnes, aljif man shryve him nevere bi mouf e ; and charite deferrif peyne, as jif God saw not fis synne. And fus seif David fat fei ben blessid whos synnes ben fus hid. Petre biddif after to hise Axscxplis, pat pei shulden herborwe'^ ech opir wipouten ony grutch ing, sif for fis eende God jyvef houses. And here failen fes newe ordres; for fei have large houses and faire, and jit unnefe fei wolen herborwe breferen of fer owne ordre ; and algatis fei grutchen here, jif fer gestis be costly, and axen fode or ofir fing more fan men hemsilf have. And hereon fenken freris to htil, for jif fei ben never so yvel, jit fei chalengen to Ourdevotion should be active, and accompaniedby charity ^ sowiere, I ; souner, E. ^ berborowe, E. » That is,— unless it can be shown that God has granted it by His word. and hos pitality ; in which virtue the friars are found wanting, while exacting^ it strictly from poor men. 304 WYCLIF'S Each is bound to minister to his neighbour according as he has himself received of God. Several pleas on which the new orders justify their existence ex amined and refuted. Eccl. V. 3, 7. be herborwid and fare as lordis wif pore men, more fan ever Crist chalengide. pei shulden fenke to flee wisely bofe multi tude and spensis, fat fei charge not f e Chirche more fan God wole fat fei do. And keping of fis reule of Crist shulde make freris to were away. For ech man, as seif Petre here, as he hap take grace of God, for to profite to his brofir, so shulde he mynyster fis lent fing, or elhs he is fals traitour to God. And fus men shulden dispende Goddis goodis aftir grace fat God jyvef hem, for man haf not fis for himshfe, but to departe hem wif his neijbore. And, for charite of man is shewid bofe in dede and word, ferfore Petre spekif of word, and biddif, if pat ony man speke, loke pat his wordis be Goddis wordis. And wolde God fat f e pope knewe fis lore of Petre, and kepte it weie ! for fanne he shulde not fus send bulhs of wordis, fat he woot ' not ben Goddis. And here maken men fes newe ordris to shame, and axen grounding of fer dedis. And certis fei may not prove bi resoun fat fei shulden lyve on fis maner, and so fei ben nedid to seie fat fei ben groundid bi f e popis autorite, or bi reuhs of charite, or bi dremes of men, or fablis. Hem shamef for to seie fe firste, sif popis speken many wordis, fe which ben not Goddis wordis ; but who shulde trowe to hem in fis ? And sif charite techif men to not comoun fus wif tyrauntis, but to flee hem in word and foode, reuhs of charite techen not herfore for to maynteyne fus fes men, whos staat is not groundid bi God. 3if men seien fe fridde tyme, fat dremes moven to maynteyne fes ordris, — certis men shulden not trowe fes dremes, for fei have broujt in myche synne. And ferfore f e wise man biddif fat men shulden not recke of dremes. pe fourfe tjone, fes ordris blynden men wif talis biside holy writ, fat so many myrachs have fei done, and so many seintis of hem ben canon- ysid. But fis speche far ^ no man trowe, but jif fei teche it is Goddis word ; for it is ynowj to men to trowe Goddis lawe, and ofir fingis fat fei perceyven wif fer wittis, aljif fei ben not giled wif fablis. And Petre biddif after to his disciphs, pat jif ony man mynystre, fat he mynystre as ofpe vertue pat God mynystrlp in * 'knowep, E. ^ dar, E, WYCLIF. SERMONS. 305 him ; and prove he fis in good maner, beter fan ben fes foure fallacis *- And fus in al lyves and werkes of men, shulde God be worshipid bi fis meene, pat fesus Crist, fat is oure Lord, move men to worche fus. For jif fis meene fahe to men, fei shulden not trowe wordis fat ben told; for Crist movef sum bi his lawe, and sum bi resoun, for he is resoun, and sum bi loore of fer wittis, for he movef al good mennis wittis. And sif Crist is bofe bodi and soule, and over fes two fingis fe Godhede, what fing fat Crist techif not fus shulde be left as suspect. On Wit Sondai. [SERMON XXIX.] Dum complerentur dies. — Acts ii. [i.] pis storye of apostiis dedis tehif how fei weren disposid of God to receyve fe Holy Goost, and medhf many notable wordis. Luke bigjTinef on fis maner, — Whanne pe daies of Pentecost weren fillid, fat maden fifty daies in noumbre, alle fes enleven disciplis weren togidere in pe same place. And fis place was in Jerusalem, as it is hely bi fe storye. No drede fes enleven apostiis, aftir f e resurreccion of Crist, ledden devout lif and holy, and algatis after his ascencioun. Bi fes ten daies men seyn f e aposths fastiden and preieden. And fus fei camen into an hous on Witsonday in Jerusalem. And per was made hastely fro heven a sound as of a greet wynd comyng, and pis sound fillid al pe hous where pe apostlis weren sittinge. And per apperide to hem diver sly partid tungis as fier, and pis fier sate upon hem alle, in forme of a tunge. And pel weren al fillid of pe Hooly Goost, and pei bigunnen to speke in langagis fat weren dyvers in hemsilf, rijt as pe Holy Goost jaf hem for to speke out. And so free fingis weren seyn ^ here, f e which al bitokeneden fis miracle, pe firste was, soun ' fat cam fro hevene fat ful fihid al f e hous, and fat bitokenef fat apostiis hadden grace of ' falacis, E. ^ seen, E. SERMONS. VOL. II. X ^ sounde, E. The descent of theHolyGhoston the apostles. 3o6 WYCLLF'S The ZTtaze, ment of the Hellenist Jews. Questions re lating to the gift of tongues examined. God to speke his wordis. pe secounde signe of fis miracle' was of f e substaunce of fier, fat bitokned fat fes apostiis weren ful of charite to speke. pe fridde signe of fis miracle was of fis forme of fyry tungis; and fat bitokenef fat fes apostiis hadden knowynge of many langagis. And fus seif Luke, /a/ in pe cite weren fewis dwellinge of al naciouns, men of religioun, and fes Jewis couden dyvers lan gagis, of cuntreis fat fei hadden dwelte inne. For after Cristis resurreccioun, and bifore his deef also, Jewis weren scatrid in many londis, and lerneden langages of fes londis ; and fus fei ben clepid of fes naciouns, and camen to f e temple at fis fest. And whanne pis vois was maad to pe apostlis, pe multitude of pes fewis camen, and pei weren confusid in per poujt,for ech of hem herde apostlis spekyng in per strange tunge, fat is spokun in fer contre. And fis was a greet woundre ; and herfore pei alle abaishiden ' and woundriden, and seiden togidere, Lo, ne ben not al pes pat speken ofpe cuntre of Galile ? And how have we herd ech on his owne tunge, in which tunge we weren born, ferre awey fro fis contre ? And Luk rehersif sixtene langagis fat fes pilgrimes hadden at hoom, and fei woundriden how fes Galileos kouden speke fus al fes langagis. And fe mirade was more, fat fei spaken Goddis merveilis fus in so dyvers tungis. And here men douten comounli, where fes apostiis spaken aloone, or ech of hem al spake dyvers langagis fro ofir, so fat on of hem koude oo langage, and anofer koude anofer, but not fei alle knewen ech langage. But here men fenken bi fe story, fat ech of hem knewe al fes langagis, and fus fei undirstooden fes men fat weren of so dyvers contreis. But difficulte is moved over,— wher ech of hem blabride al fes langagis^; and it wolde seme a greet woundir fat o man spake at o tyme fus dyvers langagis of men, sif fat dyvers langagis axen dyvers formyngis of voids, fe which myjten not be togidere. But here men fenken bi fe storye, fat fis miracle myjt be fus; fes aposths knewen dyvers langagis whanne fei weren spoken unto hem, but fei spaken al o maner of vois to fes aliens fat fei spaken to; and fis was fer owen langage, fat hadde kyndly his forme; abayschiden, E. So E ; A has langalis. SERMONS. 3°1 but bi fe same langage bof fei and ofer conseyveden diverseli ; as fe same sound of belhs movef men diverseli, oon fat fei speken fus, anofer fat fei speken dyvers. And it is lijt to God to move men to diverse conseitis, aljif f e langage be f e same. And fus fe miracle was fe more, fat God movede fus fes inwittis, aljif f e voids weren oon fat fei herden of f e apostlis. And it is hely fat fes pilgrimes conseyveden f e same langage fat fei knewen moost of ahe, and f e witt of fis langage ; and so ech man hadde his owne miracle, and God movede aposths as he wolde. And fis figuride oonesse of herte, as fes men fat maden fe toure weren tokened, fat fei hadden by pride dyverse hertis, bi dyvers langagis ; and so fis God made fer langage chaunge. Here men mai tehe f e puple how men shulden disposen hem to recejTve fe Holy Goost bi fe graciouse jifte of God. pei shulen faste and be devoute, as weren fe aposths at fis tyme, and fanne fei shulden fele sound fro hevene, fat shal move hem to goosth werkes; and algatis fat fei have fier of charite to make hem clere ; for fumes of temporal goodis letten many to take fis spirit. And no men ben more undisposid to take fis spirit fan ben sich men, for fer envie and fer fumes dis- turblen fer ehe to take fis goost. And it is nedeful to men to have tungis ; as God biddif, jif fat ony of hem speke, fei speke Goddis wordis, and not falsheed, and not worldly ne veyn wordis, fat ben fer fro Goddis hkynge. And fus J»ree con diciouns fat weren in apostiis disposen men to resseyve fe Holy Goost, and contraries letten men f erfro. For no drede defaute is in man and not in God, whi God lijtnef him not. On the neces sary prepara tion for re ceiving the gifts of the Holy Spirit. X 2 3o8 WYCLIF'S Sight of three kinds, — actual, imaginary, and intuitive ; — St. John at Patmos had the second kind. pE PisTLE ON Trinite Sondai. [SERMON XXX. J Vidi hostium apertum in Coelo. — Apoc. iv. [i.] pis epistie of Joon^ tehif many statis of fe Chirche, and medlif lore of f e Trinite ; wherfore f e Chirche redif it to day. pre sijtis fallen to man; fe first is bodili sijt, fat fallif to mannis eien, f e whhe he wakif ; and fis is knowun. pe tofir is ymagynary sijt, fat fahif to a man whan he slepif, and in fis sijt ben many degrees, sum hyer and sum lower, pe fridde and fe heirest, is sijt of mynde of mannis soule; as spiritis seen wel in heven in Goddis word fingis fat shulen be. pe secound sijt hadde fis Joon, and f e undirstonding ferof, for fe Trinite tolde him in hyding and privyly ahe f e greet statis of f e Chirche fat shulen come til f e day of dome, foon seif, he saw a dore open in heven, and pe first vois of angel pat spake to him, as a trumpe, bad him pat he shulde come pidir, and he shulde shewe him pingis pat moten he after fis in fe Chirche. pe dore in heven fat was opyn bitokenef f e staat of hoh Chirche, fcM- o staat fat comef bifore bryngif in anofer staat, as reste of man in fe nyjt disposif him to traveUe amorewe^. And so f e first staat of holy Chhche disposif it to f e tofir ; and so f e last rest in blis mut nedis come of ofer bifore ; as prechinge fat aposths prechiden broujt in martirdom, and staat of martir-s whanne it was opyn was an opin dore in heven. But now synne of slowe cowardis haf closid fis dore, for chhdren drede. For not oonh for bodih peyne, but for worldli goodis and favoure of men, men dreden to mayntene treufe of God and tehe it boldli ; and fus bodili hardynesse haf quenchid hardynesse of soule. pis sijt of Joon and fis vois weren ordeyned of fe Trinite. And so Joon dremede not siche dremes as done drunken men and lecchours, but God pryntid figuris in Joon, ' Seynt Jon, E. ^ on pe morowe, E. SERMONS. 3°9 and taujt hem eft bi angelis lore, and God medlif wordis of confort fat Joon shulde not fahe in fis, sif fis lore fat Joon hadde here is needful to fis fijtinge Chirche. Speche of fe angel as a trumpe, is greet autorite of his word, fat it mut nedlingis be so, sif grete God haf ordeyned it. And so fis angel confortif Joon to come to him, and lerne fis lore. And foon was anoon in spirit, and saw on fe second maner. A man is teld fan in spirit, whan his spirit seef of God, and his bodily werkes ceessen and his out-wittis ben closid, foon saw how a seete was put in hevene, as it were a trone, and a lord sittyng f eron, as it were Jesus Crist ; and he pat sate upon fis seete was Hehe in colour to fes two stones ; jaspis is f e first stone, fe whiche stoone is greene of coloure, — and sardynys pe secound stone, of red coloure, as he brenned. And fes two tellen to men fat Crist oure Lord is ful of confort ; as greene colour makif men glade, and bryngif confort to fer eien ; f e rede colour techif men how Crist confortif mennis charite, and makif hem bold to be martirs, and shede fer blood for his love. Andpe reynhowe was aboute pe seete, liche to pe sijt of a smaragdyn stone, pis reynbowe tehif' to Joon fat fe godhede aboute Crist temperif graciousely fe veniaunce fat men done ajens his Chirche, fat it fahe not for hard tourment. And fis confort, wif charite, makif pursued men to laste. And in cumpas aboute pis seete weren foure and twente lesse sells''' ; and fes lesse seetis weren litil trones, and on hem saten foure and twenti eldir men, pis fing bitokenef to Joon, fat in fe Chirche above in heven is a noumbre of greete seintis fat preien God for fis Chirche. White clopis of fes eldir men bitokenef clennesse fat fei ben inne, and crownes of gold fat fei have is goostli victori fat fei have don. And fus, sif Crist is in bofe his chirchis, he haf seintis here bynefe, fat doen in sum maner of figure as doen seintis in hevene. So fes foure and twenti seetis ben foure and twenti placis here ; and fes eldir men ben f o fat holden wisely Goddis lawe. For rijt as foure tymes sixe maken fis noumbre, so foure wittis of holy writt, fat is perfit, maken fes eldh men. But fer cunnyng is here ful finne, as fis is clepid teelde, E. ^ So in E ; A has ceetis. The vision of Him that sat ou the throne. and that of the four and twenty elders, inter preted. 3IO WYCLLF'S Interpretationof the seven lamps and of the sea of glass. and of the four beasts. a thynne noumbre ; but fei have clennes of lyf, and fer victory on sum maner. Of pis trone comen forp lijtyngis, and voids, and pundrls bofe. pis troone is Goddis sete ^, fat ordeyned fes fre fingis to come here. Lijtingis ben myrachs of holy lyf, fat lastif ^ here for a whhe. Voids ben preching of Goddis whle, of mede fat his knyjtis shulen have, pundryngis ben telhngis of greet peyne, fat men shulen have fat shulen be dampned. And fes free comen of God, and bi bofe his chirchis under him; as mannis vois comef fro his herte, bi his frote, and bi his mouf. Seven lampis brennynge bifore pe trone ben seven spiritis of God, as Joon tehif. Bofe Cristis chirchis have seven lampis fat ben brennyng bifore God. pe first seven ben ahe fes seintis fat ben in hevene and done Goddis wihe, and helpen mennis charite in erfe, and techen hem as lampis brennynge. pe secounde seven ben al fes seintis fat done in erfe fis ofiice of laumpis, — as shulden be bishopis and greet prelatis, — but fer laumpis ben quenchid now. But God faihif not in nouf er of his chirchis to ordeyne fes two universitees, to hete and to lijtne comouns, bofe bi charite and witt. .And so fer wille and undirstonding ben filhd bi fes two sevenes. fon saw also, in compas of pis sete", as it were a see of glas, pat were like to cristal. And fis bitokenef f e Chirche here, for it is in tribulacion, as men ben ofte in f e see. But fei ben bi craft of God sad to sijt as fe glas, and fei ben of clene lyf, as cristal is clene wifouten motis. For fe everlastlnge orde naunce of God kepif his Chirche here in erfe, fat it may be pursued wif floodis, but it mai not perishe ne synke. But popis, and ofers fat seien fes wordis, shulden so lyve and sue Crist fat fei ben partis of holy Chhche, or elhs fes wordis ben not to hem. Aftir saw foon foure heestis inpe myddil and compas^ of pis sete^ ; and pes beestis weren ful of eien bope bifore and bihinde. pe first beest was like to a Houn, and pe secound like to a calf, pe pridde hadde a face as a mannis, and pe fourpe beest was lyke to a fleynge egle. As fes foure beestis weren sum tyme Mark ' So E ; A has ceete. ofpe compas, E. * lasten, E. So E ; ceete in A, So E ; A has ceete. SERMONS. 3" and Luke, Matthew and Joon, so fer ben now ofir in fe Chirche like to hem. As Mark tellif of Cristis rysynge, so fer ben now wise men fat tehen of f e laste risyng. And as Luke told of sacrifice and of presthode of Crist, so fer ben now sum men fat tellen how folk shulden do fer sacrifice, arid how fat preestis shulden lyve, to come to preesthode in hevene. And as Mathew tolde wel of f e manhed of Crist, so sum men tellen now to folk what lyf fat Crist lyvede here. And as Joon fleij heie above, and tolde fe godhede of Crist, so sum men tehen now fe hie divinite of Crist. And fei ben ful of ijen bofe bifore and bihinde, for fei seen confortis and perilis of tyme to come and tyme passid. And ech on of pes foure beestis hadde^ sixe wynges, as Joon seif, and in viroun and wipinne pel weren ful of ijen. pe first wynge was lawe of kynde, f e tofir was lawe of Moises, fe fridde was lore of prophetis, fe fourfe was lawe of fe gospel, fe fiffe was lore of ofer apostiis, and fe sixte ^ was prophecie of Joon and story of Luke. By fes sixe partis of holy writt fleen al fes foure beestis, bofe bifore and bihinde, and now on f e rijt side and now on f e left, now up and now down, after fat f e spirit movef hem. For fei tehen now of fingis to come, and now Goddis werkes fat ben passid, now of blisse of seintis in hevene, and now of peyne of fendis in hehe, now of heynesse of God above, and now of sorwe of men in erfe. And fes foure ben ful of ijen, for fei have bofe out-witt and inner. And Joon seif, fat fes foure beestis hadden not reste day ne nijt, but seiden. Holy, holy, holy, pe Lord pat is God almyjtl, pat was, and is, and is to come, pes foure beestis traveihden fast to worshipe of f e Trinite. For al f e traveil of fes seintis was for worship of God; and fei seiden in word and dede fat God is o kynde and free persones ; and so fei seiden fat f e same God is, and was, and ay shal be. And as he made al fis world, so he shal ende fis woride. And as God haf power wifinne, and resoun even wif to his' power, so he haf even likyng of hem; and al fes fre fingis ben God. And fus, aftir fis Trinite, man finkif on power fat God haf jovun him, and after ' So E ; A has hadden. 2 So E ; sixe, A. pis, E, with their six wings. and their con tinual praise of Almighty God, 3ia WYCLIF'S followed by the adoration ¦ of the elders. The precept, that we love one another, grounded on the principle that God is love. fe witt and resoun of God he worchif aftir fis power, and aftir he haf devocioun of fes two fingis, of fe Fadir and fe Sone. And jif al his werkis ben fus ensaumphd, fan he suef wel fe Trinite. But many men failen in resoun, as fes fat synne ajens f e Sone ; and many men in contynue devocioun, as fes fat synne ajens f e Goost ; for fes ben f o fat God shittif out at domesday for defaute of ohe. And whan pes foure beestis hadden jovun glory and honour and blessing to him pat sittip upon pe trom, lyvynge in worldis wip outen ende, ffoure and twenti eldir men felden doun bifore him pat sittip in trone, and loutiden him pat is lyvynge bl al tymes wipouten ende. Ffor as ordre is of seintis in bhs, so shulde be of seintis here. For God biddif Moises worche^ by ensaumple shewid in f e hih ; and as seintis ben in blis bofe wifouten pryde and strife, so men shulden be in erfe acordinge to treufe of God^- FiRSTE Sondai aftir Trinite ». [SERMON XXXI. J Deus caritas est^. — i Jo. iv. [8.] Joon telhf in fis epistie how men shulden love togidir, for he fat wantif fis love wantif lyf, as a fend. First Joon takif fis maxym as a principle of bheve ; — Moost dere, God is charite; and fus of God comef al oure love. Sof it is fat God and man have sum names comoun to heem, as ben fes comoun names fe whiche tellen noon unperfit fing. And sif love is sich a name, love mut nedis acorde to God, and he is nedis wehe of love, and lovef ahe fingis in fis world. But as he » So E ; wh'ich, A. " For the next fourteen sermons the guidance of the MS. Douce 321 is unfortunately wanting. ^ In the Roman missal the same epistles occur on the first twenty- four Sundays after Pentecost that occur in the Sarum missal on the ofo God, E. first twenty-four Sundays Trinity ; that is, each epistle is read a week earlier in one case than in the other. The English Prayer- book, it is needless to observe, ad heres, with a few trifling deviations, to the Sanmi use. SERMONS. 313 lovef himshf moost, for he mut nedis be best fing, so he lovef ofir men aftir fat fei ben good. And fus aftir charhe of God shulden men shapen fer charite. And Joon declarif fis sentence fus ; In pis ping apperide Goddis charite in us, pat he sente his oon horn sone in to pe world, and made him man, pat we lyve bi his sone, Ffor as al fing is made by hym so he makif fingis perfit. And so no man mai come to bhs bi vertues, but bi his Sone, as no man may be savyd but bi suynge of his lyfe ; for it mut nedis be a reule to ech man fat goif to heven. And, for ech ofer man is a membre fat hongif on Crist, Crist seif bi Jon in his gospel fat no man stief in to hevene, but mannis sone fat is in hevene. Knytte fou fee bi love to Crist, or elhs fou comest never to heven. Sif f e Fadir jaf Crist his Sone for us, to bigge us and save us, we mut nedis shewe him sum love bi his jiftis fat he jyvef us ; and fus, to clepen oure werkes oure sone, we shulden jyve fis sone to him; for ahe oure werkes shulden we do in name of God, and to his worship. But as fis Lord is more fan we, so muten his jiftes passen oure. And pus is charite of God shewid, not as we hadden first loved God, but pat he lovede first us, and sente his sone helpe for oure synnes. We shulen undirstonde here, fat God mut love kyndely, and each creature of God haf kyndely an appetite to savynge of himsilf, and to helpyng of ofir fingis. And so f e synne of a fend, fat is not Goddis creature, deformif him and contrarief him fro fe first ordenaunce of God. And fus fis is a fendis maner, fat Anti crist quenchif love, and for his owne hijnes haf envie fat ofir ben good. And fus seif Joon for mannis love, to tehe how it shal be. Moost dere, he seif, jif God hap loved us, we shulden love us silf togidere. For no creature of God mai faile aljatis of fis love, and fus we shulden be perfit in love, as oure fadir of heven is perfit. For jif a man love his owne good, and wif fat harm his brofir, fis love is not perfit love, but hate ajens charite. Loke fat ech love of fisilf turne to profit of fi neijbore, for so doif love of fe Trinite. And to fis entent seif Poul, fat charite sekif not his owne fing; for charite lovef comynyng and profitynge, for so doif God. And fus, jif men have clene This love of Godwas proved by His sendin] His Son into the world, whence comes the duty that we should love one another, 314 a duty which the two rival popes noto riously violate, nor do the friars, or the other orders, observe it any better. WYCLIF'S love, fei don noon harme streitli to fing, but good after al fer power, ofir good profitable or plesing. And fus men in charite don good to bofe his chirchis and ofir fingis. For charite doif good, and noon harme but bi occasioun of more good. And fus werkes of fes popis shewen fat fei ben fendis chhdren. For o pope harmef anofer for to gete him propre good, as many fousend markes of rewmes ben dispendid for Urbanns cause, and many fousand men slayne ; but who shulde seie fat fis were love ? But moost harme here is disseite of mennis souhs in feif hope and charite, fat ben falsly feyned here. And whoever trowif to fis power fat is fus feyned of f e pope, he is harmed in his soule more fan is bodhi harme. And fus fes freris and ofer ordris, fat seien fat fei gendren charite, and maken men to large fer almes, feynen falsly aftir fer fadir. And fus, whan fei maken freris, fei failen in charite of God, for fei failen of Goddis reule in multipliynge of felowes fus, as fe fend fat temptif men coveitif to have felowship in peyne ; and a lecchour seif to a womman fat he lovef hir, and wole brynge forf moo creaturis of God, to profite to holy Chirche ; and so a f eef, fat getif him felowes to robbe trewe men of her goodis. Al siche failen in charite and ben ful of envie. For fahe in charite of oon, and fahe in charite of alle ; for charite is an hevenly virtue, and doif not good to o man, but jif it do to alle men ; and doif never harm streijth. And rijt as man fat lovef his bely doif in fat harme to it, so a frere, fat lovef a child to make him frere, harmif him. And a man fat lovef a womman to synne wif hir doif hir harme ; as fend fat temptif man, to have him ever his felowe in hehe, doif him harm ajens charite, for him faihf rijt purpos. For charite doif nevere harm rijtii, but ever good; for it mut nedis come of God, bi fe lawe fat he haf jovun, and fanne it errif not in doyng good, ne in menes to do fis good. As, jif God hadde ordeyned fes foure seetis for to profite, fanne in takinge oon of fes shulde not man do harme to fe Chirche; and jif God ordeynede none of fes, fanne in maynteynyng of ony of hem he doif harm to Cristis Chirche, and fanne he faihf in charite, and lovef neifer God ne man. And to fis entent spekif Joon, fat man shulde kyndeli love SERMONS. 315 his brofir. And for fis ende haf God ordeyned fat man shulde knowe his brofhr here; but sljt of God is not here, but ofer manere of sijt in hevene. But, "^tfwe loven us silf togidere, God dwellip pan in us, and his charite is perfit In us, and stretchif oure love to alle fingis. And bi fis may men knowun here pat pel dwellyn In God, and God in hem, pat he hap jovun hem of his spirit, to love comonh as he lovef.- And we have sene and bere witnesse, pat pe fadir sente his sone to save pe worlde, and to profite bofe to saved men and dampned. For clerkis proven here bi resoun, fat Cristis liif and his dedis done good to ahe creaturis, bi perfeccioun fat he getif hem. For it is knowen fat al saved men have good bi passioun of Crist, for ehis fei shulden nevere have comen to heven, ne fer synne have ben ever foijovun. Alle fat ben dampned in hehe have greet good of Cristis passioun, for fei have just punishing, and fat is good, jhe, to hem; and but jif Crist hadde died fus, fei shulden have synned more in f e world, and so fer harme shdde have be more, and fer peyne fat suef fis synne. Ahe ofer partis of f e world serven in ordre to God and man ; and sif fei have appetite herto, and fis is performed bi Cristis pas sioun, ech ofer part of f e world haf good bi passioun of Crist. And fus mennis charite shulde stretche bi fe love fat Crist haf jovun. What man pat ever confessip pat fesus is Goddis sone, God dwellip in him and he in God, bi fis perfit confession, pis con fessioun shulde be whful in rijt hf, for ehis it is uncomplet, and knowyng ajens his wihe. And fus Joon was moved of God to seie, fat he and his brefren have knowun and trowun to charite pat God hap in hem, Joon hadde knowun above hope fat fis charite was in him, and he woot bi bileve fat fis charite mut save him. God is charite, as Joon haf seid, and he pat dwellip In charite, dwellip in God, and God in him, as in his sone, to take to bhsse. And pis is perfit charite wip us, pat we have trust in domesday. For as he is, for his tyme, in peyne and tribulacioun, so we ben in pis world, and aftir fis mut nedis sue joie. For as fe rijt wisnes of Crist lettid not his joie to sue, so fe same rijtwisnes wole not lette in his membris. And aljif men witen not fis The good con fession. Confidence in the day of judgment. 3i6 WYCLIF'S Man cannot love God and hate his bro ther; this truth con demns the rival popes. clerely for fis tyme, nefeles fei have no drede fat ne fis shal sue in hem, for ellis fei weren out of hope, and so out of charite. And of fis drede spekif Joon, and seif, Drede is not in charite, but perfit charite sendip out siche drede, for drede hap a greet peyne : and so he pat dredip fus, is not perflt In charite. For as moost peyne of man is of beryng of his synne, so moost servyle drede is of punishing ferof. And fis drede mut be awey bi charite fat is perfit. Love-drede is in men wifouten siche servile drede, and fis holy drede dwellif ever more in bhsse wif seintis. And fus we shulden love God, for he bifore hap loved us. And jlf ony seie pat he lovep God, and hatip his bropir, he is a Her. And fus many men seien fat fei ben in charite, and jit fei gabben upon hemsilf, as Joon seif here sharply. And fus men mai punishe ofir by entent to do hem good, but not by jele of veniaunce, ne wifouten autorite of God. And fus fenken many men, fat fis was a fendis dede for to slee so many men for a synful and a roten ofiice, fat f e pope chalengif so folih ; for fei bofe shulden be fayn to wante siche a sinful office. For he pat lovep not Ms bropir whom he seep here at ije, how may he love God whom he seep not pus ? And so many lesingis be maad on f e charitees of men ; as many seyn fei punishen men for love of amendement; but fei holden not fe forme of punishing as Crist held. Preching and pacience shulden be meenes to scomfite synnes. And pis mandement we have of God, pat who pat lovep God, love he his bropir. And fus, jif we haten oure brofir, we haten God in oure brofir. Studie we Poul and Joon, to knowe perfit charite. o-^}^3.|g.l^(>-o<- SERMONS. 317 J5E secunde Sonedai aftir Trinite. [SERMON XXXII.] Nolite mirari si odit vos mundus '. — i John iii. [13.] Joon tehif in fis epistle how men shulden lyve fat suen Crist, and algatis how fei shulden kepe bishi charite. per ben two lyves here ; oon of verre Cristene men, anofer is of worldly men, whiche Joon clepif here fe world, pe first sect holdif Cristis lawe wifouten contrariyng bi ofer lawe, and in fis ben many degrees, as preestis, lordis, and laborers. Worldly men ben siche men fat f e world haf overcomen, and bofe in lawes and in customes fei ben reuhd bi f e world ; as fes two seetis ben myche medhd wif fals feynyng of ypocritis. For men fat ben not Cristen men ben medlid now wif Cristene men, and fei have lerned of fer lawes, of fer werkes, and of fer customes, and fe fend haf taujt hem for to fenken fat fes ben beter fan lif after Cristis lawe, to make algatis hevene mennis eende. Joon spekif to fe first sect, and biddif hem; Wole je not woundre jif pe world hate jou, as Crist biddif ofte tymes. And Crist, to conferme men, makif fis resoun to his disciphs. 3if fe world hate jou, wite je fat it hatif me jour priour ; and it is ynow to disciple fat he be as his maistir. And now, whan fes newe ordris jyven hem fus to f e worlde, fei haten men speciah fat speken Goddis lawe ajens hem. And woundre je not herof, for fus hatiden scribis and Fariseis Crist. And Joon confessif fe first sect, and seif. We witen sopli pat we ben trans- latidfro dep to lyf, for we loven men pat ben breperen, pes two seetis ben dyvers algatis in fes two fingis. pe first sect haf f e Holy Goost fat techif it, and makif it lyve ; f e secounde sect is goosth deed, for it wantif quykenyng of fis spirit, pe tofer diversite is fis ; fat men of f e first sect kepen hem in charite, fe tofir sect hatif fis. And herfore seif Joon fus. We witen fat ' So G and I ; A has mundis. The life of Christians and the life of the world distinguished,the one by love, the other by hatred. 3i8 WYCLIF'S The new sects, by refusing to follow Chnsfs law, show a spirit of hatred. we ben translatid fro def to lyf, for we loven briferen. Eche man undir Crist, bofe Cristene men and hefene, lyveden sum tyme worldly lyf til Crist hadde goosth baptisid hem. And herfore seif Joon sofli here. We witen fat we ben translated. And fis translacioun is beter fan worldly translacioun of fe pope, for it mai falle ofte tymes fat men fat he translatif fus ben more deep in goosth deef fan fei weren bifore fis. For spiritis of men fat ben dampned han more peyne bi f e synne fat fei bygunnen to grounde here, fan fei hadden bifore fis synne. As, jif a dampned man was riche, and castide togidir myche good, and ordeynede whan he diede to gete him worldli glorie bi fis, fat spirit is more punishid aftir fat fis error, growif. And fus seif Bernard of sum herethses, fat men knowen not now fer peyne, for fei witen not how many men ben pervertid bi fer lore. And hereon shulden fes seetis fenke, and stonde in lore of Jesus Crist, for fer newe lore pervertif many, and makif hem more punishid in helle. For whanne a spirit comef to helle, fat synnede bi errour fat fei taujten, who dredif not fat ne fei han peyne bi newe comynge of siche felowis ? And fis movef many men to holden f e boundis of Cristis lore, sif fis lore is ynowj and mai not erre, but ofir mai. But Crist forbedif not, but biddif his disciphs in figure, fat fei gidere up f e rehf fat is lefte of Cristis mete. And to fis entent seif Joon, He pat lovep not dwellip in dep. And as it is seid in f e nexte » Sermon, of fis love ben many gabbingis. For ypocritis seien fat fei loven, and done fus for charite, but fei fahen in fer reule, and erren foule fro Cristis lawe. pei ben fes fat Ysay discryvef, fat fei seien good is yvel. And fus seif Joon aftir hexe,pat ech manpat hatip his bropir is a man-sleer. And here shulden fes seetis drede, fat han founden hem newe lawes, and leeven to profite and to teche after f e lawe fat Crist haf jovun. Certis fis is a grete hate, bofe of f e Chirche and of hemsilf; and for peril of hardyng in synne, fei shulden dissolve fes seetis broujt in. And ech of hem mijte at f e leste save himshf bi Goddis lawe, and leve al fes newe seetis, and flee to f e sect of Crist, and axe hem not " That is, as we should say, in the last. SERMONS. 319 leve of fe pope to fle from yvel to Cristis lawe. For al fes foure newe seetis ben homycidis in many persones. But Joon seif aftir in fis epistle, je witen pat ech homicide hap not ay-last- ynge lyf dwelling in him. Lif of hevene bigynnef here bi fe comfort of Cristis lawe, and it lastif in f e spirit aftir f e def for evermore; as Poul seif fat charite nevere more fahif adoun. And fis shulden Cristen men loke, what law sownned to charite, and in so myche love fis lawe, and forsake it in ahe ofir. And herfore ben sum men moved to leve fes foure newe seetis, for alle fe lawis fat fei have propre muten nedis faile aftir fis lyf. And fus it is of worldis lawe, fat techif here to parte goodis. But Joon seif fat. In pis we have knowen pe charite of God, pat he puttide Ms lyf for us, and we shulden for breperen putte oure lyves. He puttif his lyf for his brofer, fat traveilif wif his kyndely goodis, bofe of bodi and of soule, for f e profite of his brofir. 5if man, bi reuhs of f e world, wastif his kyndely goodis, and doif harme to his neijboris soule, aljif he seie fat he doif it for love, he lovef not his brofir but hatif him. Lord, where fis pope Urbane hadde Goddis charite dwehing in him, whan he stirede men to fijte and slee many fousaund men, to venge him on f e tofer pope, and of men fat holden wif him ! '^xi fat Goddis lawe be trewe, fis was an opyn fendis turn. Joon taujte never fis charite, ne ony ofir bi Goddis lawe ; sif God, fat reversif not himshfe, biddif fat men shulde love fer enemyes. But what love mai be colourid, to robbe pore men in a fendis cause, for to sle Cristen men fat trespassiden not to be fus deed ? Lord, where fis was a good herde, fat puttide his lyf fus for his sheepe ! Who wolde trowe here to a fend, and leve f e lore fat Crist techif ? But, for charite is shewid bi jyvynge of bodih almes, bi which mannis bodi is susteyned, Joon techif, bi a lasse signe, how men fahen in charite. He seif. He pat hap substaunce of pis worlde, and seep Ms broper have nede perto, and closip Ms mercy from Mm, how dwellip charite of God in him ? He fat wole not jyve his brofir fes leste goodis, wolde not jyve him more, neifer travehe bi goodis of kynde, ne lore to fe soule bi goodis of grace. Bi fes wordis, yvel undirstonden, may many tirauntis and strong beggers be maynteyned in Cristis Chirche, Pope Urban has caused the death of many thousands. Love known by its fruits. 320 WYCLIF'S The words of the apostle do not justify the practices of friars and ' strong beg gars.' bi coloure of almes of ypocritis. But Joon seif here free wordis fat shulden be chargid of Cristene men. He spekif not here to ahe men, but to riche men of f e worlde fat God haf lente siche goodis, fat fei shulden helpe wiseh her briferen fat have nede of hem. For bier almes shulde be jovun of preestis and of perfit men. And fus seide Petir to f e begger. Gold and silver is not to me, but fat fat Y have fat Y jeve fee. pus men shulden seie to stronge beggers, Y have noon sich goodis to jeve fee, but Y have lore bi Goddis lawe fat fou shuldist not begge fus, and fat Y wole tehe to fee. Take fou Goddis grace jif fou wih. pe secunde word fat Joon seif here is, fat a man se his hro pir. And it semef to sum men fat fes men of fes foure seetis ben not breferen to Cristene men, but of ofer strange seetis ; and fus fes freris fat beggen fus ben not oure breferen, but Phariseis. And Joon techif in his secounde epistle, to grete ^ hem not, ne dele wif hem, sif fei bringen not fat lore fat Crist jaf to his disciphs. For as charite is not but jif it be clere and general, so love of Crist is not, but jif it be deer, unmedhd wif errours. But sif siche ben oure briferen in kynde, men mai bi love seie fus to hem ; Go fou and bicome my brofir, and teche fat fou hast nede to fes, and fan Y wole wif charite jyve fee siche fing as fee nedif. pe fridde word fat Joon spekif here is, pat a man suffre nede, as ben hungri men and firsti, nakid men and herborwles. But men perceyven not fes fingis of freris and of stronge beggers. And so fes wordis of Joon steren not wise men to maynteyne fus fes beggers ajen f e lawe fat Crist haf jovun, for fei ben not pacient, ne have nede to fes goodis, but fei ben harmed bi hem, and bicomen Goddis traitours herbi. And fus bofe fe begger and f e j-yvex ben ful unkynde ajens Crist, for fei sus- teynen blasfeme lieris ajens God and his lawe. And fus seif Joon aftirward, ^e pat ben my litil children, love we not falsly hi word or tunge, but love we hi werk and treupe. And wolde God fat ypocritis undirstonden wel fis word of Joon ; for fanne fer begging were not fus fals bifore Crist fat is treufe. For Crist * So in I ; greete, G ; A has gete. WYCLIF. SERMONS. lovef algatis treufe and good werkis, and hatif fals wordis ; for he is Goddis word and treufe, and fus fes wordis reversen him. pE J)RiDDE Sondai aftir Trinite. [SERMON XXXIII.] Humiliamini sub potenti manu del. — i Peter v. [6.] pis epistle of Petre techif men how fei shulen walke here to heven. And first hem nedif to be meke, for fat is ground of ofir vertues, and proud men fat reisen fer heed muten algatis spurne ajens God. And ferfore bigynnef Petre fus, and hiAAip, pat alle men shulen be mekld undir pe myjty hond of God, And fis bidding is resonable, for jif a child were ful suget to a strong maistir and witti, and his jerde were longe and sharpe, reisid above fis chUdis heed, and his maistir myjte not be lettid to smyte fis child whanevere he trespassid, a witti chhd wolde drede fis maistir, to trespas fus undir siche an hond. But fus it is of alle men undir f e large hond of God. Men ben here but jonge chhdren, and God shulde be maistir of hem ahe ; and Goddis hond is long and stronge, for it stretchif over al fis worlde, and he mut nedis punishe men whanever fei trespassen ajen him. And herfore seif fe prophete of God, fat he haf a wakyng jerde, and his hond is jit streijt, to punishe chhdren fat sitten undir him. And fis is a tokene of love, fat fis maistir smytif fes children whan fei trespassen ajens him. And jif fei ben lastynge tryauntis, and he levef to chastise hem, ft is a token fat he abidif to fe ende to bete hem sore. What man fat haf fis bileve shulde not be meke undir fis hond ? And no drede, bi fis mekenes, wolde God take fis mannis hond and hie him at f e daye of dome unto f e blisse fat ay shal laste. And fus Petre biddif men be meke, pat God hyje hem inpe tyme ofpe laste visitynge, whan he shal rekene wif al his servauntis. For God. fat mai not lye seif ; He fat hief him shal be lowed, and he fat lowif him shal be hyed, oufer to hevene or to helle ; for f e peys of Goddis rijt mut nedis wey after mennys werkes. SEEMONS. VOL. II. Y 3«^ Virtues neces sary to the Christian in Ms pilgrimage, I. Submission to God. Is. X. 4, 5- 33a 3. Abandon- ment of our selves to his care, 3. Vigilance. The confirma tion of God ; WYCLIF'S And fus Goddis clerkis shulden here caste alper bisynes into him, for he hap cure of hem, and forjetif not fat fei done. What man shulde not take tente to siche a maistir, for love and drede ? And fus men ben to myche foohs, fat loken fro God to worldh fingis, for fei, as men out of bheve, seien fat God slepif or sef hem not. And fus fei shulden wel gidere al fer bisynes unto him, sif he sittif and seef her werkes bofe of bodi and of soule, and God chargif al fer maners, and f e lest entent of hem. Who shulde not drede to synne in presence of sich a Lord ? sif men shamen comounly to trespace in presence of an erf eh lord. And, for f e fend tillif ¦" men bi many whis fro sijte of God, ferfore seif Petre aftir. Be je sobre, and wake je ; for jour ad versary pe /level compassip aboute as a rorynge Houn, to seke what man he shal swolowe. And no drede siche men fat ben not in kepyng of God, and waken not in vertues to him, but lyve in lustis to fis world, fes ben fo men fat fe fend swolowif to him. For his bodi is his chhdren, and his defiyng is his enduryng. And herfore biddif Petre here, pat men shulden ajen-stonde pe fend, strong In bileve, fat Petre tehif here, and in hope of Cristis helpe. And fis shulden holy men wite, patpe same passioun, of f e fend, bi which he temptif worldli men, is maad to holy men in God. For f e fend temptide Crist, and assaiede where he myjt overcome him. And fus f e fend f enkif him sure of sinful men fat he haf ghdrid ^, and temptif sharply holy men, to lette hem of fer good purpos. And fus Petre preief to God, fat is autorite of al grace, pat hap clepid men into his ay-lastlnge glorie, for suffringe Htil hexefor Crist, he shal make fulli, he shal con ferme, and make sadde. To him be glory e and comandinge into pe worldis of worldis. Amen. It is knowun to trewe men fat fei mai not overcome f e fend but jif God jyve hem grace, fat is first flowyng and lith ; and aftir fis grace is confermed, for God holdif it in his place ; and sif fis grace wexif sadde, fat it may not fahe awey. And fis ordre of f e holy Trinite mai men se in bodely fingis. Blessid be fe holy Trinite, fat fus bigynnef bi his grace, and con- ' So also in G ; tollep, I. '• gilderid, G ; geldrid, I. SERMONS. 333 tynuef bi fe same grace, and makif ende bi fe same grace, and makif man sadde and perfit. For, but jif he make fulh man, elhs mannis werk is not worf. Lord, sif men traveilen bisih to be confermed of f e pope of Rome in staat or in ' benefice here, fat done ofte myche harm to hem, how myche shulden men bisien hemsilf to be confermed in grace of God 1 And fis is in mannis power, more fan confermynge of fe pope; for man far^ not traveile more, but contynue vertuous lyf and clene, and God wole for fis litil good conferme man in more good. And fus man far jyve no money, ne traveile ferre in bodhi travehe ; but do he fis fhig, good and lijt, and God is redi to conferme. J3E FORpE Sondai Pistle aftir Trinite. [SERMON XXXIV.] Existimo quod non sunt condignae, — Rom. viu. [18.] In fis epistle techif Poul, how fat Cristen men shulden laste in fe service of Jesus Crist, wifouten grutching ajens him. / gesse, seif Poul,>a;^ suffringis of pis tyme ben not even-worpl to pe glorie pat is to come, pat shal he shewid in us. As who seif, who ever suffre here nevere so myche for Goddis sake, jit fis suffryng mut have reward fat shal passe al his travehe. But who wolde grutche ajens God for fis travehe, sif fis is sof ? sif God susteynef a man, and movef him, and helpif him for to traveile sich travehe ; and how shulde it not come of grace ? And fus reward for fis traveile mut nedis al come of grace. For whan man traveilif of ^ his owen myche more traveile, fan fis is, jit men maken asef to him for reward in fis worid ; and sif reward of God in hevene is a fousand sif is beter fan fis, it is knowun fat joie of hevene is not even-worfi to fis traveile. For jif man suffre to fe deef on good maner in Goddis cause, jit he haf ay-lastyng lyf, fat is beter fan al his jifte. For God of his grete lordship cannot rewarde but largely, as an erf ely 1 dar, I. * So G and I ; A has on. that of the pope much sought for, but often worthless if not injurious. The apostle exhorts to per severance in the service of God. Y 2 3H WYCLIF'S Man made subject to vanity here, that he might suffer patiently, hoping for bliss hereafter. lord for litil rewardif men bi more mede. And fus clerkes seien comounly, fat a man disservef on two maneris, covenabh and even-worf ily. On f e first maner a man disservef blis ; for it is covenable to God, worfi and just bofe, fat he of his greet grace rewarde largely his pore servaunt. But man disservef not bhsse of God bi even-worfinesse, whatever he do, sif God mut nedis, of his lordship and his grace, rewarde more men. pe glorie of heven fat is to come is jit hidde, and shal be shewid aftir to men in bhsse ; and fis glorie is so myche, fat men shulden have wihe to travehe herfore. And bi fis sidle weren martiris moved to suffre joyfulh al fer peyne; for no man grutchif ne fahif here, but for defaute of his bheve. And sif man is Goddis creature, bofe bodili and goosth, man is clepid bi himsilf creature, bifore of irs, and specialh fis man fat is lastinge in hope of blisse. And ferfore Poul clepif fis man, abiding of a creature; for fis man abldip sadli shewyng of bhsse of Goddis children. For Joon seif, fat we ben now Goddis children aljif it be hid, but we witen wel, at domesday, whan Crist shal apere in his glorie, fat we shulen be like to him ; but fis is not jit shewid to us. And f e -ground of al fis joie is, fat we ben Goddis creaturis, and he haf ordeyned of his grace us to be Goddis sones. Anofir resoun fat Poul telhf is groundid in fis rote, fat fro tyme fat man hadde synned, man was suget to vanite. For he was nedid to bere vanite of his liif, bofe in peynes of his bodi and in passiouns of his soule, and bi fis he mut nedis suffire myshevous def for fis synne. What man shulde fanne grutche to suffre wilfulh for bhs, sif elhs he mut nedis suffre more peynefulh for lasse reward ? Blessid be fat Lord fat, sugettid men to vanite, for fis cause, /or to have hope of bhsse, and fus suffire wilfulh for rijt. Hope and solace in fis peyne is, fat men trowen to come to bhsse and ful heritage of Goddis sones, for litU peyne fat fei suffren here. And herfore seif Poul fus aftirward; pat pis creature shal be delyverid from servage of cor- rupdoun, and to pe fredom of glorye pat Goddis sones shulen have in blisse. And certis we witen, pat ech man pat is creature, ordeyned to blis, weilip and traveilip peynfulli til pat he part from pis world; for fus dide Crist oure alfer Lord, and so SERMONS. muten alle his chhdren do. And men fat have fer bhsse here muten nedis in def have more peyne ; and so fe wey fat Crist haf ordeyned is bofe lijter and f e best. And not al oonh ofir children, fat ben ferfer fro knowyng of God, but Poul himsilf, and opir apostlis, pat hadden pe first fruytis of pe spirit, weilen here wipinne hemsilf, deslrynge titil of Goddis sones. And so, pel abiden in hope biggyng ajen of per bodi, bi Jesus Crist pat is oure Lord. Wel we witen fat man was maad in state fat he myjt lyve evere inne, and wifouten def and ofir mysheves ¦* be translated into f e bhsse of hevene ; but bi synne he was nedid to suffre peyne and bodih def. But Crist haf broujt him ajen to state fat he shulde first have hadde. And fus fes resouns of fe apostle moven to suffre gladli for Crist. And as God rewardif man over fat he deservef, so f e state fat men have now in hevene is beter fan was state of innocens ; and fis sentence shulde move men to be martiris for love of Crist. Pe FYFfE Sondai [aftir Trinite]. [SERMON XXXV.] Omnes unanimes in oratiom estote. — i Pet. hi. [8] Petbe tehif in fis epistie how men shal dispose hem to take jiftis of fe Holy Goost, and helpe of God in fis lyf; and fis shulde be bi'' oonhede in undirstonding and wille, in which men shulden acorde to God, and fan ben fei wel disposid. And herfore biddif Petre fus, pat je shulen be al of oo wille in joure preier. And fis wihe shulde be reuhd bi resoun, and so undir stonding ' and wihe shulden bofe serve God. And fus, as Poul techif, fere shulde be oo bileve and o charite among al men ; and fanne myjten fei preie strongliere. But now men varien in bheve, as we seen in f e sacrid oost, and men have made hem a bileve of f e popis and ofir statis ; and oon seif oon, and ' mescheves, G ; mescbevis, I. " So in G and I ; A reads his. ' So in G and I ; A has in undirstonding. 3^5 This patient waiting shared in by the apostles them selves. The apostle urges to bro therly con cord, ^2,6 and recom mends the practice of eight virtues, WYCLIF'S anofer anofer ; and fus men varien in bileve. Men varien also in charite, for oon lovef fat his folk overcome, anofer fat his folk fat fijtif wif hem discomfit hem and slee hem. And fis discord in charite, and suyng discord in praier, mut nedis be reproved of Crist, fat lovef oonheed in fes fingis. And to distrie fis heresie, biddif Petre us ahe be of o wihe, for ehis oure praier mut be unherd, but jif we have goddis of Maniches, o good god and an yvel god, to heere fes contrarious praieris. And Petre biddif, aftir fis word, to kepe eijte vertues to bhsse. First, we shulden be suffryng togidere ; ech have sorwe of oferis yvel, and suffre injurie of anofer, suppose fat he wirche ajens him. And fus Cristene men shulden be loverls of breperheed ; not of breferheed of freris, ne of breferheed of ghdis, but of breferhed in Crist and of holy Churche oure modir. For fes men fat maken fes seetis travehen ajens Cristis breferheed ; for Crist traveihd many weies for oonheed of fis breferheed, and fes seetis traveilen fast to diversen fis breferheed ; and so fei don ajens Petre, fat biddif to love oo breferheed. And fus men shulden be merciful, sif ech shulde be brofir to ofir, of o fadir, and of o modir. Tint now fei ben dyvers in kyndis ; sum ben chhdren of Sathan, and sum chil dren of Behal, and sum ben children of God. But how shulden fes comoun ^ togidere ? sif e divisioun of breferen lettif love in Cristendome. And fanne men shulden be temporaly '', and alle suen maners of Crist, sif Crist shulde be oure alfer fadir, whom we shulden nedis sue. But now fes seetis varien bofe in maners and in wihe, and so hem wantif fis temperour ]>at Petre techif here Cristen men. And fus ahe men shulden be meke, sif oure fadir and modir ben meke ', and God oure fadir haf a jerde to beete * us, but jif we kepen mekenes. And fus we shulden mt jelde yvel for yvel, for fus done f e fendis children ; and we shulden not jelde^ warlynge^ for wariynge, for fus doif kynrede of Behal ; hut we shulden blisse alle men, for fus usen Goddis children, for in pis ben we clepid pat we han Goddis blessing bi ' comunen, G ; comune, I. ^ temporali, G. ' So in G and I ; A includes the clause in the quotation, * bete, G, I. " jyw, G. ' werying, I. SERMONS. 327 herytage '- Seintis fat ben in heven han fulh Goddis blessyng, and fe title fat men han by ay-lasting ordenaunce of God passif al mannis title fat man mai have to worldli good. And fus fes seintis ben eiris wif Crist bi title of ordenaunce of God ; and fis is propre heritage, fat God haf ordeyned bi his. And herfore we shulden love fe first eire Jesus Crist. And aftir Petir jyvef a reule to kepe Cristis rehgioun ; and fis reule mut nedis passe al fes newe reulis of ordris. He pat wole love lyf, and see good dales in blis, constreyne he Ms tunge from yvel, and Ms Hppis pat pei speken not glle ; and howe he awey from yvel, and do he good, and seke he pees, — for man shulde seke pees wifinne bitwene God and himshf, — and man shulde sue pees wifoute bitwene him and his neijbore. For bi fis reule men ben made juste, and God loklp graciousely on hem, and pe eerres of God ben at pe praieris of siche men, but pe face ofpe Lord is upon men pat done yvel. AixA fis reule of David and Petre is yno\\^ to ahe men, and ech man shulde kepe fis reule bi religioun of Crist. And herfore take fou noon newe ordre bifore fis reule faile to fee. And sif fes foure newe seetis fahen in fis reule of God, fei shulden leve fis novelrie, fat makif hem turne from Goddis lawe. Alle fes foure newe seetis synnen in many gabbingis, bofe in gabbing of dede and gabbing of mouf, ffor fei speken gile to fer breferen, and wifdrawun from hem juste helpe. He fat studief more fis matere mai see how fis gabbmg goif. And for surete of fis ordre seif Petir as bileve, fat no man anoiep fis man, in fat fat he suep wel Crist. Holde fis ordre, for it is fe beste, and bringif mannis soule streijt to hevene. And fus seif Petre bi bheeve; Who is he pat amiep''' jou, jifje ben good sueris. Many men han peyne here in fer goodis and in fer bodi, and many men ben deed for maynteynyng of rijt- wisness, but fis is noon harm ne noye, but more wynnyng of betre fing. And herfore seif Petre here. If je suffren oujt for rijt, and leve not merit fat je have wonnen, je ben fan blessid of God. And herfore Petre tehif aftir fat, men shulden not drede per manasse, for jif fei holden fis lawe of God, fei mai bi . after which he gives a rule for keeping Chnsfs re ligion, which the four new sects fail to observe. ' So in G ; A misplaces the marks of quotation utterly. G and I ; A has anoip. So in 328 What it is to be baptized into the deatli of Christ, WYCLIF'S no wey do hem harme. And ferfore Petre biddif Cristen men. Be not turblid bi fer manas, for f e fend movef fes debletis to fere Cristene men ^ fro treufe ^ But Petir biddif aftir fat Cristen men shulden, stable fesus Crist In per hertis. And blessid be fis reule and fis ordir fat alle Cristen men shulden holde. J3E SIXTE Sondai Pistle aftir Trinite. [SERMON XXXVI.] Quicunque baptizati sumus. — Rom. vi. [3.] Poul tellif in fis epistle how we shulden lyve bi lore of Crist, for Crist taujte tU his def how men shulden holde his ordir. And Poul tehif here sutihi to what witt we shulden take fis. He bygynnef and seif fus; Which ever of us he baptisid in Crist fesus, we ben baptisid in his dep. Bodily bap- tisinge is a figure, how mennis soulis shulde be baptisid fro synne, for witt of Crist wole not suffre to kepe fis figure but for greet witt. Bodih waishing of a chhd is not f e ende of baptisyng, but baptising is a tokene of waisching of f e soule fro synne, bofe original and actual, bi vertii taken of Cristis def. And fus, we ben biried wip Mm bi baptym In to a maner of dep. And so Cristis resurecioun was figure to us, how we shulden lyve. And herfore seif Poul fus aftir fat, as Crist was risen fro dep bl glorye of pe fadir of hevene, and so shulden we lyve bi fis figure in newnes of goostli lyf. And so fis watir fat we ben putte inne is token of Cristis tribulacioun, fro his bygynnyng to his def, and techif how we shulden lyve here so. pe baptising of us in fis water bitokenef bofe biriynge of Crist, and how we ben biried wif him fro synne fat rengnef in fis world. Oure takyng up of fis water bitokenef f e rysyng of Crist fro deef, and how we shulden rise goosth in clennesse of newe lyf. So, rijt as synne is rote of def, so shulde we kepe us fro synne after. So in G ; Cristene, A. This sentence is omitted in I. SERMONS. 329 For jif we ben made plantid to pe Hknesse of Cristis dep, pan shulde we be also like to Cristis risyng fro def. pe first book of Goddis lawe tellif how erfe is cursid in mannis werk, for erfe fat man berif in his bodi crokide to synne th^ tyme of Crist. And, for Cristis bodi myjt not synne, ferfore oure erfe was blessid in Crist. And jif we ben plantid in Cristis bodi, fan we shulen have f e fruyt fat suef. And fus we have in a maner an old man and a newe man ; oure olde man is f e fleishly man, wif synne and lustis fat suen him ; f e newe man is a spirit, purgid bi love and lyf taken of Crist. And fus seif Poul, pat oure olde man Is done on cros on a maner wip Crist, to distrye pe hodl of synm, pat we serve not aftir to synne. And fus f e bodi of synne of man is fleishlynes of mannis freelte, and fis bodi shulde be distried, and holy purpos of spirit quykened. And fus seif Poul, pat he pat is deed to synm is justified fro synne. pat man is dede to synne, fat is delyverid fro fat synne; and generali fat man is deed to a fing, fat is not quykened to fat fing. And fus it is a greet grace fat a man be deed to synne, for fanne he mut be quykened to vertue fat is contrarye to synne, and fanne he mut be justified and de lyverid fro synne. And fus seif Poul fat, ^ifwe ben deede wip Crist, we bileven pat we shulen lyve togidere wip Mm. For jif fis olde lyf be dede, and oiure lyf of synne be distried, lyf of clennes mut nedis dwelle ; and so men shulde be in blis wif Crist. And we shulden wite bi bileve, pat Crist rysyng ajen fro dede men, shal never more aftir die in bodi, and dep shal not after be lord of Mm. And fus men shulden die fro synne; and fus, as Crist lyved to God, and was evermore deed to synne, so we shulden, fro fat we ben risen ajen to lyf of Crist fro oure olde lyf, and we shulden ever ben deed to synm and lyve to God, in hif of vertues. And pus gesse je jou deed to synne, and lyvynge to God bl meem offesus Crist oure Lord, pat man is deed to synne, fat wantif lyf for to synne ; as he is deed to rijtwisnesse fat wantif wihe to kepe it. As fat man lyvef to synne, fat haf strenjfe and whle to synne, so fat man lyvef to Crist, fat wole kepe his strenjfe to Crist. and to rise again and live 33° WYCLIF'S The apostle adapts his words to the capacity of the hearers. He urges those who had been slaves to sin now to become the servants of righteousness. J3E SEVENjiE Sondai Pistle aftir Trinite. [SERMON XXXVII.] Humanum dico propter infirmitatem. — Rom. vi. [19.] Poul tehif in fis epistie here how men shulden flee fleishh synnes, and seif, he spekip mannis lore for sikenes of fer fleish ; as medecine shal be shapen aftir fat a syke man is disposid, — as ft is not profitable to preche unto rude men subtUite of fe Trinite, or ofir fat fei cunnen not conseyve. And herfore biddif Crist in Matheu, fat his disciphs jyve not holy fingis to houndis, ne scatere margarites amongis hogges. pes men in a maner ben houndis, fat ben fus hardid in synne fat after fe tyme fat fei have spued fei turnen ajen and eeten fe spuynge. Sich men mai tarie ^ seintis, but hooh loore dof hem no good; and fus special lore of God, and sad as ben preciouse stoones, is not savorid of swynyshe men, for fleishly lustis fat fei have. And fus biddif Poul goostii, /a/ as pei have jovun per lymes to serve to unclennes in wickidms,for to mainteym wicknesse, so pei shulden now jyve per lymes to serve to rijtwisnes unto holynes, fat is, sadnesse of holy lyf. For whanne je weren servauntis of synm, je weren free to rijtwisnesse. He is free to a fing fat is not obhshid to fat fing ; as sinful men ben free to rijt, and just men ben servauntis to ft ; as ay f e more fat a man doif rijt, ay fe more he is holden ferto, for God obhshif a man more, f e beter fat he servef to God. And herfore axif Poul aftir, what fruyte pe Romayns hadden in po pingis in whiche pei shamen now, sif fat synne made hem strange fro rijtwisnes, and it fro hem ; for God is holden more to man ay f e beter fat he servef him. And fus seif Poul pat,pe ende of synnes is fe worste dep of alle ofir. And sif a fing shulde be preisid or dispreisid bi his ende, fes synnes shulden algatis be fled fat ^ tarien, I. SERMONS. leden a man to siche an ende. But now, whan je ben delyverid fro synne, and maade servauntis to God, je have joure fruyte in to holynes, and^ jour eende ay-lastyng lyf. And bi fis may men see how good it is to serve God, for aye fe more fat a man servef him, ay fe more free he is, and ay f e lasse fat men ben holden to God, ay fe more bonde fei ben. And jif a mannis holynesse encrese, he resceyvef fe more goodnesse of God, and jif a man serve werse to God, God jyvef lasse of his grace. And fus he fat haf more grace of God is more endettid for more jifte. And fus seif Poul sofly fat, pe hire of synne is dep. And fus seif Austin fat a man servif to God in suffrynge of peyne for his synne ». But grace of God, fat a man haf here, is ended bi ay-lastinge life. And so fis grace fat God jyvef is fis lyf wifouten ende. But al fis is groundid in grace of oure Lord fesus Crist. And here men douten comounh, how fat men serven to God, sum in doing as fei shulden, sum in suffiring as fei shulden. Herof it semef to many men, fat men fat ben dampned in helle serven as myche and as justli as seintis fat ben blessid in hevene. But here men seien fat bi dyvers resouns fes two men serven to God. But just men serven medefuhi, and dampned men ajens fer wihe ; and so her services ben not even, but of ful divers kyndis. pE Ei3T>E Sondai aftir Trinite. [SERMON XXXVIII.] Debitores sumus non carni. — Ron. viii. [12.] pE apostie telhf in fis epistie how bofe oure bodi and oure soule shulde be shapid to serve oure God, after his whle and his lawe. Poul bigynnef on fis maner ; We hen dettours to pe spirit, but not dettors to pe fleish, fat we lyven after f e fleishe. And here men taken comounly, fat man is dettoure to free ' So G and I ; A reads in, » S. Aug, De Agone Christiano, cap, vii. 331 The apostle tells us how we are to serve God. Man is a debtor in three senses, 33* WYCLIF'S but is under no obligation to serve the flesh. Two contrary ' winds,' or impulses. kyndis. First and moost to God of heven, fat is a spirit, as Joon tehif ; and of fis dette and of fis spirit spekif Poul in fes wordis. And so, sif ^ fis spirit is beter fan man, man shulde love fis spirit more fan eif er ^ of his two kyndis, to hve as his spirit wole. And so a man shulde bow his spirit to obeishe to f e spirit of God, and do what God wole fat he do, and fan he jeldif fe first dette. Aftirward, man is in dette to his owen spirit to do it good ; and jif he do harm to fis spirit, he rennef in dette to himsilf. So a man fat reulif his lyf aftir fe lawe fat God haf jovun him, paief his dette, bofe to God and to his owen spirit, as God wole. pe fridde tyme, man shulde be dettotu: to his fleishe, fat is himsUf. And fus seif Poul, fat nevere man hatide his owne fleish. If he die for love of Crist, he trowif to profite to his fleishe ; and jif he fede his fleish to myche, he errif and wenef to do it good ; but jit he failif not fro comoun love, bi whiche he lovef kyndly his fleishe. But man shulde love f e secounde spirit more fan he lovef his fleishe, for he shulde not love his fleishe but to serve beter his soule. And fus man fat passif fis love hatif in a maner his fleishe. And herfore seif Poul hexe,pat we ben not dettid to pe fleishe, pat we lyve after pe fleishe. For fanne we maden f e servant maistir^ and ajens fe lawe of God we loveden more fat he lovef lasse. And whoever fus reversif God, and chaungif in love f e ordre of kynde, God mut nedis reverse him, and resoun turnef his love to hate. And to fis witt seif Poul aftir fat, jif je liven after jour fleishe je shulen die, anentis joure soule; for goosth def fat fahif to man is wanting of grace to come to heven. And herfore seif Poul aftir, fat jif je sleen hi jour spirit pe sinful dedis of jour fleishe, panne je shulen goostli lyve. And fus, for manriis wandring is unstable here, Poul tehif of two wyndis bi whiche man is moved here. And fes wyndis mut nedes lede a man to contrarie endis. Sum men ben led hi Goddis spirit, and fis comef fro above, and fus ben Goddis sones led, even to fe blisse of heven. pe secounde sphit is fleishli, and so it mut be erf eh, and come binefe fro f e fend ; ' and, for, G, I. " So in G ; A and I have oper. » pe maistir, I, SERMONS. and fis ledif f e fendis sones even to f e peyne of hehe, and fis wynd shulden men flee. Loke bi what lore men lyven and ferbi maist fou knowe fes wyndis. And fis movef many men, how fe wynd of Goddis lawe shulde be deer, flfor turblenes* in fis wynde mut nedis turble mennis hf. And fis wynd is spirit of service, and makif man drede as servaunt. And herfore seif Poul aftir, pat je have not take pe spirit of service ajen in drede, but je have take pe spirit of grace, to take JOU to Goddis children. It is knowun to trewe men, fat bifore fat men weren Cristen, fei serviden in drede of soule to f e fend and many synnes ; but fro fat fei weren Cristen men, and suen in lyf fe scole of Crist, fei ben taken to Goddis sones, and in him crien, fadir, fadir. Andpe spirit of God fanne herip witms to mannis spirit, pat he is Goddis sone. And fis is a faire title ; for jif we fus ben Goddis sones, we ben eires of GoA,for we ben eires of God, and togidere eiris of Crist. It is knowun of bUeve fat Crist is kyndely Goddis sone, and sif Crist is man wif fis, Crist is also mannis brofir. And bi medeful suffiyng of Crist man haf titie to come to blis. For nofing lettif fat ne fe heritage is comen to many breferen, but for takyng ferof from o brofir to anofir, and make f e first eire pore. But fis is not in fe bhs of hevene, for Crist haf fulh f e heritage, and bi him ahe his breferen, and noon of hem haf lesse herfore, but oon helpif anofir in joie. And fus alle Goddis sones ben eiris of God in sum maner, Crist as kyndely Goddis sone, and his breferen as sones of grace. On NiNfE Sondai aftir Trinite. [SERMON XXXIX.] Non simus concupiscentes malorum. — i Coe. x. [6.] Poul tellif in fis epistle how men shulden flee fyve synnes, as it was taujt in f e olde lawe, bi fyve figuris fat God made. ' troubilnesse, G ; troublenesse, I. 333 The Christian's inheritance. The apostle, by examples tucen from the history of the 334 chosen people, warns the Corinthiansto shun certain sins, as I. covetous ness; :*. idolatry ; 3. fornication ; ., tempting Christ ; of which sin the four sects are grievouslyguilty ; WYCLIF'S Poul, biddif at f e first fat Cristen men coveite not yvel pingis, bi yvel desires, for fis is rote of ofir synnes. For bofe Adam and Eve synneden bi fis coveitise, for bi fer unskilful desire fei coveitiden to ete of f e appil, and wenden fat it hadde be good for hem ; but fei erriden in fis coveitise. Poul biddif aftirward fat a man shal not be made a worshiper of fals goddis bi siche wickide coveitise, as sum men in fe olde lawe made a calf fer god. And fus seif Poul aftir, fat sum men of fe olde lawe synneden fouh in fis synne, and fus in many ofer synnes. pe puple sate to ete and drynke, and pel risen after to pleye ; for wantonesse in siche wille, fat is misturned fro Goddis wihe, bringif in ofir synnes, and makif man out of bUeve. And fus al fes newe ordris coveiten bi wrong desire strange patrouns, or ofir fingis fat bringen hem in wrong bileve. And fus it semef fat many men of fes seetis ben heretikes, for fei worshipen falsly fingis ajens Goddis wille; as Poul clepif averous men, fat loven to myche worldly goodis, servytours of mawmetis, and fis is open heresie. And fus may trewe men renne bi many synnes fat now ben usid. pe fridde tyme biddif Poul, pat men shulden not do forni cacioun, neifer bodili ne goosth, for God mut venge for fes bofe. And fus in f e olde lawe God vengide fornicacion, and killlde foure and twenti pousand in 0 day, as Poul tellif. But Poul levef a fousand of fes, ofer for fis fousand weren saved, or for ofer cause fat we knowen not. But ay stondif fe treufe of Goddis lawe in f e forme fat Poul telhf it ; for who so kilhf foure men, he mut nedis kille free, pe fourfe tyme biddif Poul, pat we tempte not Crist, as sum of hem temptiden him, and pei perishiden bi eddris. And fes men tempten Crist fat loken as beestis to his cros, and wrappen hem silf in lustful hif, and suen hirti not in his peyne. And fus al fes foure seetis, fat forsaken Cristis rule and maken hem a newe rule, to loke wher fat rule were better, tempten Crist ful falsly, and fus fei perishen bi fe olde eddir. And fis tempting semef more grevous fan was fe tofir temptyng in figure. For f e children of Israel grutchiden for hem wantide water, but fes newe ordris, now aftir more kyndenes of Crist, hadden plente of wisdom fat Crist jaf hem for to drynke, but fei grutchiden ajens fis water. SERMONS. 335 and drunken podel water of fe canel. And resoun dampnef more fis tempting fan f e tofir in desert. pe fyvef e tyme biddif Poul, pat we grutche not ajens God, for worldh desire ne fleishli, ne for peyne fat we suffren ; but be we paied of Goddis sonde. For fe book of Moises tellif, pat many men for siche grutching weren killid, bi God and his angel, bifore fei camen to lond of biheste. And as hem wantide f e bihijt ende to f e children of Israel, so fes grutchers muten wanten blis fat God haf bihijt to his. And fus grutchen men to dai ajens f e ordenaunce of Crist, and shapen hem a newe reule, as if fei leften Crist for a fool. And fus in fes fyve figuris many men hely suppose, fat moo perishen in tyme of grace bi fes fyve synnes fat rengnen now, fan diden in fe olde lawe of f e chhdren of Israel. And jit Poul seif here, pat alle pes failiden in figure to hem, for to teche f e Chirche aftir to fle to synne as fei diden. And herfore seif Poul aftir, pat pes ben writun to oure snyhbyng. In to whom pe endis ofpe worlde ben comen. It is knowun of bileve, fat nyj fe ende of f e worlde f e fend temptif man faster fan he dide in fe bigynnyng, for fe shrew is more envious, and dredif him of fe day of dome. And ferfore God haf sent a gracious remedie to oure helpe, fat we have a good lore of ensaumphs fat have bifahen, bofe in f e olde lawe and f e newe ; and in fes shulden we studie, and leve fabhs and newe reuhs, for fei helpen not but to flee hem. And fus, jif we fenken wel of fe worldis fat weren bifore, how strong and faire men weren fan, and how fe fruytis weren fan good, and now is al turned up so doun, and jit we have helpe of Crist bi his hf and his lymes, we shulden herfore leve fis world, and desire more f e bhs of heven. And herfore seif Poul bere, pat we ben po like men In whom pe eendis of former worldis ben comen. And fus fer welfe failif; for siche fingis muten nedis faile in fer eende, bi wey of kynde. And herefor seif Poul aftir. And perfore he pat gessip he stonde, se he warly pat he falle not. For bofe we ben now more feble, and enemyes tempten us more sutihi, and ferfore we shulden be more ware, and sue Crist more bishi. And, for it is nede here men to be temptid many weies. 5. murmurmg against God. We, near the end of the world, whom the devil con sequently as sails more fiercely, have the advantage of a great store of examples. Various temp tations. 33^ WYCLIF'S The apostle endeavours to stir up in the Corinthians a feeling of jfra- titude to God who had brought them from a false to the true reli gion. ferfore Poul tehif what tempting man shulde flee in al weies. Sum is tempting .of man, and sum is tempting of f e fend. He is taken in mannis tempting, whos soule is temptid of ony enemy , and ofer he ajen-stondif fis tempting, or ehis he risif soone of his synne. And fus was Crist taken in temptyng, for he hadde it bofe in bodi and in soule ; and fan fis tempting toke him as a suget to fis tempting. But Poul biddif ofer ajen-stonde it, or elhs soone arise fro faihng. pe fendis tempt ing is fanne, whan it is so hardid in man, fat it levef him never th fat he be broujt to hehe. And so ech man fat is fus temptid is a fend, as ben fei fat he goif to. And man shulde trow bi bileve, fat non mai have fis fendis tempting, but jif his synne or his foli bryng him into fis tempting. And herfore seif Poul aftir, — God is trewe, pat shal not suffre jou be temptid over pat pat je may, but he shal make wip joure tempting aferre comyng of grace, fat je mai susteyne jour temptinge. And fan fe victori of siche temptinge is medeful, as was in Crist. .And so who so fallif in to fe fendis temptinge, his owne foh mut be in cause. On tenIje Sondai [aftir Trinite]. [SERMON XL.] Scitis quoniam cum gentes essetis. — i Cor. xh. [2.] Poul movef in fis epistle, for former kyndenes of Crist, to be kynde to him ajen. For clerkis seien, and soif it is, fat bofe God and kynde haten fat a man dwehe unkynde after greet kyndenesse fat he haf taken. For sof it is fat al synne turnef to unkyndenesse to God. And fus Poul bryngif to fes mennis mynde how myche kyndenesse Crist haf done hem. 3^ witen, he seif, whan je weren hepem, je weren led to doumbe maumetls ; goyng as beestis from oon to anofir, as jif je hadden no soule of man. And sif mannis God shulde be a fing fat were fe fairest and fe best, in which shulde lye fe helfe of men, and make mennis soule like to him, fe foulist fing fat wyclif. SERMONS. 337 faUif to man, and moost perelous to his soule, is to have a fals god, as men han fat worshipen mawmetis. For fei maken fer soule foule, to greet peril of fer soule ; and fus it is a foule fing to be led as a bere to a stake, by untreufe of a fend, to love oujt as it were God, fe which fing is not God; for al siche ben fals goddis. And fus seif Poul aftir fat, noon pat spekip in Goddis spirit puttip cursidnesse to Crist ; for al fe Trinite approved him, and bofe his dedis and his wordis weren holi, and ful of resoun and love. And fus men seien comounh, fat fals men on fre maners putten cursidnes to Crist, and al ben dampnable. First, whan men bi open synne ben not kyndely to Crist, as al sinful men done, for tyme fat fer Jsville is turned amys. pe secounde seiynge of cursidnesse fat fals men putten unto Crist, is to seie wif herte and word fat Crist was a fals prophete, and curse him bi unbileve, as diden Jewis longe tyme. pe fridde cursinge, and f e worst, fat fals men putten upon Crist, is fat fei feynen fe name of Crist and his goodnesse wif his lawe, and jit fei falsen fis in dede, and seien fat ofir lawe is beter. As men of fes foure seetis putten bihynde Cristis lawe, and taken hem a newe patroun and a newe reule, wifouten Crist, pes men ben ypocritis, fat Crist hatif moost of alle. And fus seif Poul aftir, as treufe suyng of his wordis, pat noon may seie Lord Jesus, but in pe holy Goost. And Poul spekif here of seiyng fat is seiyng fuhi formed, as is seiyng of trewe men, in herte, in word, in dede, fat seien rijtly to Goddis worship in f e name of f e Trinite. What men, trowen we, may fus seie. Lord Jesus is oure Lord, savyour fro fe fend, but jif f e Hoh Goost teche hem ? for fan he makif no departing fro Cristis godhede and his manhede. But whatever Crist haf ordeyned or seid, was done to his Chirche at point devys. And in fis cursing fahen fes seetis, fat dispisen Cristis lawe, as jif his ordenaunce faihde, but fer ordenaunce is myche beter ; for what man shulde chese anofer lawe but jif fat lawe were betere fan Cristis lawe ? For he is a fool of ahe foolis, fat fus techif f e worse wey, and levef a beter wey to heven, more lijt and more redi. For he puttif to Jesus Crist bofe cursing and disseit, whan he seif bi his dede fat Crist hidde fe beter wey, and taujt fe unperfit wey, th fat SEEMONS. VOL. II. Z No man, speak ing by the Spirit, could say anathema to Christ, nor confess Christ, but through the Holy Spirit. The new sects blaspheme and dishonourHim. 338 WYCLIF'S Diversities of gift and opera tion in the unity of God's originating grace. God had sent fes seetis. And fes seetis camen not fulh out tih Sathanas was unbounden. Among al blasphemes fat ever sprongen, fis is f e moost cursid, for fei techen opinly in dede fat fus it is, however men glosen. But aljif fes two kyndis of Crist ben divers in hem silf, jit fes two ben o God, and fer ben no moo goddis. And fus men shulden in fer foujt fenke, how divisioun of fingis comef of fis o God, which God is a spirit. And herfore seif Poul aitxx,pat per ben divisiouns of grace, hut certis it is pe same spirit, of whom comen al fes graces, as of o wehe comen many strondis. And fus of fis same spirit moten come divisiouns of servises. Ffor fis o God mut have servauntis aftir f e grace fat he jyvef, sif fis Lord lovef degrees in his servauntis as it fallif. And fus, in fe fridde tyme,/^r ben divisions of worchingls, and jlt it is pe same God pat worchip al in al ping. Who shulde grutche for fes divisiouns, sif fei ben fus ordeyned of God ? As ech part of a man mut have fes fre diverse in ordre : as first he haf an hid power, and of fis power comen his wihis, and of fis power and of fis wihe comen worchingis to mennis profit. And fus it is in man; and so it is in holy Chirche; and joie we of fis ordenaunce of God, sif it is bofe faire and good. And fus Poul declarif aftir, nyne degrees of mennis worch ingis fat God haf ordeyned in fe Chirche, as fer ben free ierarchies. For ech membre of holy Chirche haf sum shewyng of pis spirit, bofe to profit of it and to profite of f e Chirche. As to sum by jifte of God is jovun pe word of wisdom, for sum han sum knowyng here of treufis of f e hye Trinite. And amper hap word of witt, after pis same spirit, for sum han knowyng of God, bofe of angehs and of hevens, and how f e world comef of God, bi faire ordre fat he haf ordeyned. Opere men have bileve, of hidde fingis and of heye ; and al fes fre comen of God, fat jyvef fes to his Chirche. Sum han graces of helpes, bofe bodili and goostii, bofe to have hem in hem sUf, and to jyve hem to ofer breferen. And God is fat like spirit, of whom al fes graces comen. God jyvep anoper to worche vertues, and speciali to knowe Goddis vertue, and how God of his graciouse vertue haf jovun men power to worche vertues, as in departyng SERMONS. 339 of fe see, and in stonding of fe sunne, and in many ofer woundris fat God haf done for mannis sake. And jit fe wisdom of God jyvef, to profit of his Chirche, prophecie to sum men, to sue God and fle yvel, as Joon hadde in Apocalips, and sum men after him han lasse. And fis secounde ierarchie answerif to fe secounde persone. To opirs is jovun, fe sevenfe tyme, discrecioun to knowe spiritis ; and fis is a greet jifte, fat comef of f e Holy Goost. Ffor no drede siche spiritis moven men to divers werkes, and it is a good jifte of God to knowe good spiritis from )rvel. For good spiritis moven ever men to vertuous dedis, and yvel spiritis moven men to yvel, and to bigile men. pis same spirit jyvef to men divers maner of lan gagis, as fis goost jaf aposths witt and tungis on Wit Sonday. And, at f e last, fis goost jyvef to men to undirstonde will of wordis, as fe goost jyvef many men witt, to knowe what holy writt menef. And al fes jiftis of God ben proprid to f e Holy Goost ; but jit, sif al fes free persones ben o God and o spirit, noon of hem jyvef ony of fes, but jif fei alle free jyven hem. For 0 God doip alle goodis, and he departip pes pingis to men, after his power, witt, and wille. And fus he departif not amys, al jif f e resoun be hid from us. J)E ENLEVEN>E SONDAI AFTIR TRINITE. [SERMON XLL] Notum vobis facio Evangelium. — i Coe. xv. [i.] In fis epistie techif Poul bi many resouns, how fis gospel is to be preisid of trewe men, for fruyte of blis fat comef ferof And evangeh ^ is seid as good tyf ing of bhs ; and fus not oonly fes foure gospels, but epistiis of Poul and of ofere apostlis ben clepid evangelies here, and in many ofir placis ; and fes ben men out of bheve, fat denyen fat fes ben gospelis. And herfore seif Poul here, V make knowun to jou pe gospel pat Evangelic, G, I. Z 2 The apostle declares the excellency of the gospel which he preaches. 340 WYCLIF'S concerning the death of Christ Y have prechid to jou, pe whiche je have medefuhi taken, in which gospel je stand jlt^, bi whiche, jif God wole, je shulen be savyd. And fus many trewe men se how fis gospel is to be preisid bi many resouns, bi fe fruyte fat springif to men of fis gospel. First bi autorite of God, fat spak fis song in fis vessel. For prescious licour, in presciouse vessel, shulde be preisid of hem fat taken it. pis licour is wisdom of God, and Seint Poul is fis vessel. And he was ravishid to fe fridde heven, and seij fere fe wisdom of God. And fis hcoure shulde be taken more dereworfh fan oile of tombis, for it hehf more mennis souhs fan siche oile helif mennis bodies. And meed ful takyng of fis witt is anofer resoun to preise it. And sif it arerif mennis souhs, and makif hem fus stonde in bileve. Poul telhf fe fridde resoun whi fat men shulen preise fis gospel, pe fourfe resoun fat Poul jyvef of preising of fis gospel, is fat it is a nyj meene to save men in bhsse of heven. And Poul boostif not here of fis gospel for his persone, but bi resoun of his God, of whom fis gospel sprong bi grace. And fis shulde move trewe men to take fis gospel and leeve fablis. And Poul tehif aftir of fis gospel, how men shulden last ferinne, for ellis fer traveile feraboute were idil and wif outen fruyte. For preching of Goddis word, and holding ferof in mannis mynde, shulde be to gendre bileve in men, and ferbi brynge forf good werkes. And Poul seif, but jif fis sue, pel have bileved here in veyn ; as clerkis seien fat traveh is vein, of whiche comef not fe good eende fat men shulden shape to come ferof, bi grace and ordenaunce of God. And fus seif Poul ; For what resoun shulde Y have prechid pus to you, and je shulden have holden pis lore, but for comynge of fis ende ? and jif pis eende comep not, je have bileved here in vein. Y bitoke first to jou lore pat Y have taken of God, pat Crist was deed for oure synms, aftir fe witnes of holy writt, and betir witnes may noon be, for ferinne mut God witnes it. Crist diede not for his owun synne, as feves dien for her synne, but Crist oure brofir, fat myjte not synne, diede for synne fat ofir hadden done. And bofe rijtwisnes of God, and ' So G and I ; yte, A. SERMONS. 341 grace and savyng of men, movede Crist to die fus, and not oonh synne of men, for fanne Crist hadde died for noujt and idehche, wifouten cause. Y tolde JOU more of bilgve, how pat Crist was aftir biried, and how he roos on pe pridde day, hi witnesse of holy writt. And, for fis bileve- was writun in fe book of, lyf, and mennis souhs, and also in dede skynnes, Poul clepif it many scripturis. And Poul telhf of sixe degrees bi which Crist was seyn on lyve, afth fe tyme fat he was deed ; and fis bjleye. shulde be trowid. Poul tehif pat, Petre say him, and aftir al pe enleven apostlis. And after, whan Crist stiede to hevene, mo pan fyve hundrid men sawen him togedir, for fei weren warnid bifore ferof, and ferfor moo camen to fis sijt. And sum of hem lyveden to pis tyme, of Poul, and sum of hem weren deed '\jxioxe. And aftir was Crist seen of fames, and aftirward of al pe apostlis ; and at pe last of al was Crist seen of Poul. And fus Poul, as a child fat weren mys-born, distriede synne of f e synagoge, as summe children, whanne fei ben born, sleen f e modir fat berif hem. pus Poul distriede fe synagoge whanne he cam to Cristis Chirche. Poul seif mekeh of him silf, pat he is pe leeste ofpe apostlis, and pat he is not worpi of himsilf /or to be clepid apostle, for he pursuede Cristis Chirche. Here we shulden undhstonde fat Poul seif sof as he shulde, sif iioon shulde gabbe for ony cause. Poul seif fat he is leest of apostiis, in his owne acountyng, for Poul was woundirli meke ; and how he cam bi grace of ofere ; and fus he seif 'he is not worfi to be clepid apostle wif ofer; and cause of fis unworf inesse is, fat he pursued Goddis Chirche. And herfore seif Poul aftir, Bi grace of God Yam pat Y am. And fus he is not even worfi to be clepid a Cristene man, but nefeles, pe grace of God was not ydil in Seint Poul, for it movede him to profite to f e Chirche, which he harmede bifore. And fus men mai preise God in f e Jiftis fat he haf jovun hem; but fenke we how Poul traveilide for to gete worship to God, and sue we him, in as myche as Poul fus suede Crist. and His resur rection. The apostle's humble esti mate ofhimself. 34* WFC LIE'S The apostle declares the ' excellency of the grace and ministry of the New Testa ment. The Christian better than the Jewish ministry. pE TWELF])E Sondai Pistle aftir Trinite. [SERMON XLII.] Fiduciam talem habemus, — 2 Cob. in. [4.] Poul telhf excellence of grace of f e newe lawe over grace of fe olde lawe, to come lijther to hevene. And Poul bigynnef fus ; We have siche trlst bl Crist, as bi f e best meene to God, pat we be not sufficient to penke oujt of us, as of us, but oure suf- ficience is hoolH of God, For sif mannis fenkyng, among his werkes, semef moost in his power, and jit fis foujt mut come of God, more ech ofir werk of man. It is knowun fing to clerkes, fat no creature mai do oujt, but jif God do first fat same fing, and helpe fis creature to do it. And sif we have a betir proctoure in t3rme of grace, to preie to God, fan men hadden in f e olde lawe, no woundir jif fis be a betur tyme ; and fus shulden we putten of pride, and holli tristen in Jesus Crist. For he fat mai not fenken of himsilf mai do not of himshf; but al oure sufficience is of God, bi f e meene of Jesus Crist. And sif Crist is bofe God and man, he is bofe juge and proctoure. And fes wordis ben bilgve, sif ech power is of God, and so ech sufficience of man mut nedeli be jovun of God. And jif fou grutche here ajen, fat a man doif many yvel werkes, and God doif al fat man doif, and so God doif many yvehs, — trewe men graunten fis of God, fat ech creature of f e world, where fat it be good or yvel, is made of God, Lord of alle ; but synne, fat is no creature, but a defaute of man or angel, is not made of oure God, sif to do it is faile to God. But jif synne were a creature fat myjt be bi himshf, fanne synne muste nedis be made of God, and man myjt make fat it were synne. And fis mediatoure, Crist, made apostlis, and fer vikers, covenable servauntis of pe newe lawe. And fis ^ avaunsement is grete, for it is holden a greet grace to be pope or ofer prelat ; ' So G and I ; pus, A. SERMONS. 343 but it is a fousand fold more grace to be a mynystre as Crist haf ordeyned, for fe wynnyng is more, and fe servise more clene. For sif f e Newe Testament is f e last lawe of God, and bringif men nexte to hevene, fes mynystris bringen fus men bi grace fat God hymsilf jyvef, and worchif fus wif fes myn ystris. And fis is covenable service fat hie preestis shulden have; but jif fei kepen not wel fis ofiice, noon ben fouler traitours fan fei ben. And grete diversite is fro hem, and fro preestis of fe olde lawe; for prestis of fe olde lawe diden figure of grace fat now is done bi Crist. And ferfore seif Poul here, fat prestis of f e newe lawe worchen now, not bl letter, hut bi spirit fat God jyvef ; and fis word men undirstoonden fus : fat preestis of f e newe lawe han honest service and lijt, and ben not kihers of beestis, as weren preestis in f e olde lawe ; but f e grace fat fei figuriden is made now of God bi his preestis. And herfore seif Poul fat now preestis worchen not bi letter but bi spirit. And here Anticristis tirauntis speken ajen f e newe lawe, and seien fat hteral witt of it shulde nevere be taken, but goosth witt ; and fei feynen fis goosth witt after shrewid wille fat fei han. And fus fes foure seetis ben aboute to distrie literal witt of Goddis lawe ; and fis shulde be f e firste and f e md-oste bi whiche fe Chirche shulde be reulid. And ajens fis witt Anti crist arguef many weies ; fat holy writt is fals bi fis, bi many parties of holy writt ; and so fer is anofer witt fan fis hteral witt fat fou hast jovun ; and fis is a mysty witt, f e which Y wole chese to jeve. And fus fahif autorite of holy writt bi Anticrist. But Poule seif to fis entent ; pat lettre, in f e tyme of grace, fat is taken in fe olde lawe, and holden fat it shulde ever last, as it lastid for fat tyme, sleep men goostli, for it lettif men of iDJleye fat fei ben now neer to bhs fan fei weren in f e olde lawe, bi comyng of Crist in tyme of grace. But leve we fes heresies, and bUeve we fat many fingis were beden to fadirs in f e olde lawe in figure of fingis in tyme of grace ; and fis figure shal be goosth knowun, for elhs hteral undirstonding wole slee mennis souhs in unbileve. But spiritual undirstond ing quykenep mennis soulis bi rijt bileve. And jif fou wolt knowe fe ground to juge of fes undirstondingis, bigynne at The ministers of Antichrist pretend that the Scripture is not to be understoodliterally, but mystically. 344 WYC LIE' S If the dis pensation of the law were glorious, how much more glorious that of the Spirit. Cristene mennis^bileve ; and trow fat Crist haf now lyved here as it was figurid in fe olde lawe, and bide it not as jit to come. And so ech word of fis newe lawe fat sownef to vertues of Crist, and to charite of his Chirche, shulde be taken after fe letter. And herfore ben heretikis dampned, as Austin tellif in his book a, whiche denyeden literal witt of undirstonding of Goddis lawe. And fus seif Poul ait!xx,pat jif service of deep, writen fouli hi lettris in stones, was in glorie of Moises, so pat pe children of Israel myjten not loke into Ms face, for pe glorie of his shynyng, pat was soone voidid aftir, how not more spiritual service of Cristene preestis shal be in fis tyme in glorie, sif fis glorie bofe is more, and encresif ^ unto blisse. And jif men wolen undir stonde fis resoun fat Poul makif here, it were nedeful for to wite how f e face of Moises shynede whan he cam doun out of Synay, and jaf fe lawe writun in stones, and so fe puple durste not loke into Moises face fat was horned wif lijt. And fus fer goostii ijen weren hidde whan fei lokeden to fis Moises, but he hidde his shynyng face, and fan f e puple spake to him. And sif Crist in f e newe lawe puttif it in his aposths hertis, myche more fer goostii suynge shulde be in glorie fan was Moises, For printyng in fer souhs was beter fan was pryntyng in fe stones, and pe shynyng of grace of Crist passif bodily shynyng in Moises face. And fis service in Moises lawe is clepid service of deef ; for many hadden deef of soule, and deef of bodi suef ay fis servynge; but servynge in fe newe lawe quykenef sum men til fei comen to blis. And fus fis writyng in lettris was foule to writyng in mennis souhs. Poul makif aftirward anofir ^Ae, pat j;if service of dampnynge of many was in worshipe and glorie of Moises, myche more service of rijtwisnes to Cristis chhdren shulde be in glorie. As who seif, sif fis hidde figure, fat broujt men but ferre fro blis, was in so myche glorie and worship to men fat hadden but litil Meve, myche more f e lawe of Crist, and service fat his preestis done, shulde be in more worship and joie, sif it is neer f e state of ' So G ; encrecep, I ; A lias encreess'U. "¦ I have not been able to find this passage. SERMONS. 345 blisse. But as Moises face was hid, fat tolde but treufe of Jewes to come, so fis hidyng figuride trecchours comyng of Anticrist ; for he is aboute many weies to hiden and derken f e lawe of Crist, and bi his tradiciouns fordo f e fredoom fat Crist jaf. pRiTTEENhE Sondai [aftir Trinite.] [SERMON XLIII.] Abrahae dictae sunt promissiones. — Gal. iii. [i6.] Poul telhf in fis epistle f e excehence of Crist and fis tyme, over f e tyme of fe olde lawe, jhe, jif men kepten wel fat lawe. Poul notif first fis word ; fat to Abraham weren seid biheestls, and to pe seed of Mm, God seip not, and to his seedls, as in many, hut as in oon, — and to Ms seed, pat Is Crist, Poul notif, as trewe men shulden, ech variynge of Goddis word, sif no variynge ferinne is wifouten cause and witt. And fus whan God bihijte Abraham fat he shulde jyve fat lond to him and to his seed, he seid not pluraliche, fat he shulde jyve it to his seedis, but singulerly, to his seed, for specialte fat was in Crist. And lond was but figure to f e hey lond of blis. And fus Abraham hadde but figure to come aftir to f e bhs of hevene. And also whan God biheetif fat al folk shulden be blessid in his seed, he menif bi fis seed Jesus Crist, fat blessif in joie al maner of folk. And bi fis undirstonden trewe men, fat Crist in jyvyng of his lawe dide ahe fingis wifouten defaute, bofe in worching and resting ; so fat no resting ne levyng was don of Crist wif outen cause; and sif he lefte speche of fes ordris, he wiste fat fei shulden harme his Chirche. But in fis men muten be ware, and take witnes of quyk signes, for siche levyngis ben not ynowj, but jif sensible harmes sue. And Poul seip, pat pis blheest fat God bihijt to Abraham was testament confernud of God, which biheste was aftir made lawe a The inherit ance was given to Abraham by promise, "* This same mis-translation oc curs in the eailier of the two Wycliffite versions, but is corrected in the later. which promise was afterwards turned into the law, 34*5 which was added because of transgres sors, and had three parts, and lasted till the time of Christ. WYCLIF'S bl foure hundrid jeer and prltty. Here men moten knowe' fe storye, and witty manere of Pouhs speche. It is knowun bi Goddis lawe how God bihijt to Abraham fat foure hundrid jeer and more shulde his seed serve in Egipt, and fei shulden aftir go to f e lond of biheste ; and how in f e wey God jaf Moises f e lawe writvm in f e mount. And al fis lawe was in effect bihest fat God bihijte Abraham, sif fis lawe was but a lore, to bringen his seed to bhsse of heven. And so seif Poul aftir, fat makyng of fis into lawe, avoidip not pe blheest of God, but raf er confermef it ; and so gracious ^ biheest of God was ground of jyvyng of fis blis, and not law fat God jaf Moises, aljif it helpif aftir ferto. And fus seif Poul aftir sofh, pat jif heritage of bhsse of hevene were groundid ofpe olde lawe, pan it were not groundid of God bl gracious biheste, fat he bihijt. But fis is knowun fals bheve, and so fis first word is so[i, pat God jaf Abraham pis biheste. And jif fou seie, what servede fis lawe, sif it groundide not fus bhs ? — but lawe was putt for trespas- sours, fat wolden ehis have be ever wantoun, but jif lawe hadde fus chastisid hem; and so fis lawe was profitable. But fis lawe hadde free parties ; — f e first part taujt men vertues, fe secounde part taujte jugementis, and fe fridde part taujte figuris. pe first part mut ever last, bofe in f e olde lawe and f e newe. Sum of f e secounde part may last fat techif just jugementis now; and jif it be to rigorous^, or impertenent to oure trespas, it shal ceesse on sutil maner; as Crist dide mercy to f e womman fat was taken in avoutrie, bi forme fat fe gospel tehif. pes figures and cerymonies fat bitokeneden f e comyng of Crist, muten nedis ceesse in tyme of grace, sif Crist, ende of hem, is now comen; and ehis we kepten, as' fals Jewis, a newe comynge of Crist hereaftir. And to fis entent spekif Poul, pat lawe was put for tres- passours, tilpe tyme pat Crist came, fat was seed of Abraham ; to which seed God bihijte fat it shulde fulh bigge mankynde, For Crist was made a mediatoure bitwene God and mankynde. And God puttide in Cristis honde, lawe fat he hadde ordeymd bifor ' So I ; A has gracicious. ^ So G ; rigorus, I ; rigous, A. ' So G and I ; als, A. SERMON'S. 347 bl aungeUs. And fus Crist taujte f e olde lawe, as lord ferof, over Pharisees. And of fis word, mediatoure, techif Poul wittily fat Crist is bofe God and man, for elhs he myjte not fus be meene. A mediafour mut have two partis, and acord in resoun wif hem bofe ; and sif fes partis ben God and man, Crist mut nedis be fes two ; and sip per is but oo God, Crist mut nedis be almyjti. And so Crist mai jyve f e newe lawe, and suspende sumwhat of fe olde; and sif he mai not con trarien himsUf, his law may not contrarien his bihestis. And herfore seif Poul aftir, pat God forbede pat pe lawe be ajens Goddis heestis, for fan God reverside himsilf. Poul techif aftir how nedeful was Crist fis mediatour, sif fe olde lawe broujte not man at-fe fuUe to be rijtwis; for fan o doyng of fis lawe shulde justifie mankynde; and fan fis lawe shulde be over myche bi every part fat sued aftir. And herfore seif Poul fus, — pat jlf lawe were jovun pat myjte quykene of himsilf, sopli of lawe were rijt groundid. As jif Poul wolde seie fus, over fe olde lawe fat was jovun mut come a man to make assef , and fis mut be bofe God and man. But pis lawe condudid wel, pat al mankynde was undir synm ; and bi occasioun yvel taken was synne, agreggid bi lawe. And fe blessid eende of al fis sorwe was conteyned in Jesus Crist, pat biheeste maad to Abraham shul/le be jovun of bileve of Mm. So fat, jif men bileven in Crist, and maken a knott of fis bileve, fan fe biheste fat God haf bihijt, to come into f e lond of liif, shal be jovun bi vertu of Crist to ahe men fat maken fis knott. And here mai men opynli see how myche Anticrist is to blame, fat after f e fre lawe of Crist jyvef anofer contrarye lawe ; for it lettif keping of Cristis lawe, and puttif men fro fredom of Crist. Whose media tion brings the justifie at ton which the law could not give. 348 WYCLIF'S The apostle exhorts the Galatians to walk in the spirit, not in oDedience to the ilesh. He reckons seventeen works of the flesh. pE FOURTEEN>E SONDAI [aFTIR TrINITE.] V [SERMON XLIV.j Spiritu ambulate. — Gal. v. [i6.] In fis epistle techif Poul how wey-ferynge men fat lyven here shulden go fe streijt wey fat ledif men to fe bhsse of hevene. Poul supposif at fis bigynnynge fat man haf two partis, fe which ben f e spirit and f e fleishe ; and fei have divers lawes, and divers weies and endis, bi which fei leden men in fis lyf; and fus Poul biddif men, Waundre in spirit, and do not fulle desires of pe fleishe. pat man wandrif in spirit, whos spirit is led bi fe Holi Goost, and hevy fleish of man ledif him not doun f e weye to helle. And Poul seif here wisely, fat men shulden not do fuhi f e desires of fer fleishe, but sumwhat fei moten nedis do, as mete and drynke and reste of man we muten nedely taken here ; but loke fat fis be reuhd bi resoun, fat fe fleish have not fe maistry. For pe fleish coveitlp ajenpe spirit, and pe spirit ajen pe fleish. And fis is sof to undir stonde, — f e fleish, wif his strengf is fat ben unchastisid ^ bi f e resoun of f e spirit, as it is led bi Goddis spirit, — and to ^ undir stonde mannis spirit bi fe resoun fat is fus led'; ffor fus fleishe coveitif dounward and fis spirit upward, and fus fe fleish coveitif to drawe fe spirit after his desire, and fe spirit coveitif ajen to drawe f e fleishe after his desire. But man fat fus con trarief himsilf mut nedis be undisposid bi synne ; and so, whan men ben led bi resoun, fei done not al fat fer fleish wole. And jifje ben led bl spirit, je ben not undir pe lawe, sif oonh fei ben undir fe lawe fat fe lawe biddif punishe for fer synne. And fus, whan a just man is wrongh punishid, his charite berif him above f e lawe. And for to make fis beter knowun, Poul rekenef seventene ' So G and I ; nnchastid. A, ^ om, G, ' So in G ; A has bi resoun pat it is ptis led. I reads, and by undirstondinge mannis spirit bi pe resoun pat it is led pus. SERMONS. 349 fleishly werkes, and twelve werkes of f e spirit, to flee f e first and sue fe secounde. pe werkes of pe fleish ben opin to man, as ben fyve fat Poul telhf first ;— as oon is fornicacioun, as whanne a man delif wif womman, and nouf er is bounden by matrimonie, and fis lechery is knowun. Unclennesse of fis synne stondif in unclene sheding of mannis seed, however it be done. And fleishh men knowen how f e fridde synne of fis kynde stondif in unchastite, as ben unclene kissingis and unclene touching of folc. pe fourfe synne is, generaly, f e comoun kynde of lecherye, on what manere fat it be done; and fis haf many knowun partis, pe fyffe synne, fat suef of fes, is service of mawmetis ; for wymmen ^ drawun ofte men to worshipe her fals goddis ; and bi fis synne was Salamon drawun unto mawmetrie. And in fis cercle of fes fyve turnen men bi leccherye. pe sixte werk of leccherie is veneflce, fat is fanne done whan men usen experimentis to geten fis werk of leccherie. And fis is done on many maneris, as men knowun fat usen it. pe sevenfe synne aftir fis sixte is enemyte of contrarious partis, whan o part lettif f e lust fat is coveitid of anofer, and fus rengnen enemytes bofe bitwene men and wymmen. pe eijtife synne is strif, fat springif of fes former synnes ; for of leccherie comef stryves and chidingis in wordis, bofe in men and in wommen, about many maner goodis, as ben fairnes and • ofir goodis bi whiche leccherye is nurishid. pe nynf e werke of fis synne ben envious wordis, as sclaundris and ofir shrewid wordis, fat comen ofte of fleishly synne. And of fes comef fe tenfe synne, fat is wrappe, of man or womman. For ofte after fes nyne synnes comef wille to be vengid; and fis wihe is ofte shewid bi shrewid signes in f e face, pe enlevenfe synne, fat comef of fis, ben maner of stryves fat suen after, in wordis or in o] ir contynaunce of folk, for to venge hemshf. pe twelffe synne is dissemiouns, whan men or wommen maken part for to venge hemshf, more fan God vengif him. For God mut suffre mekeli, and at fe last take ful veniaunce. pe frittenfe synne of fleishe ben seetis, as we mai now see of foure seetis fat ben now broujt in, aftir f e secte of Cristis ordre. ' So G and I ; womman, A. • Sects' the thirteenthwork of the flesh ; applica- 35° tion to the four sects before spoken of. Twelve fruits of the Spirit. WYCLIF'S And no drede fes newe seetis comen in for defaute of love; for unite of Crist our patron, and of his reule, shulde distrie fes seetis. pe fourtenfe werk of fleishlynes ben envyes, fat comen ofte to siche seetis among hemshf, and also to men fat speken ajens hem. And fus fes seetis wolden have propre goodis, fat is ajens charite ; and fus fei quenchen good love fat shulde be in holi Chirche. pe fiftenfe werk, fat suef after, is mansleynge, fat comef ofte, bofe in fes newe ordris, and bitwen part and part, pe sixtenf e werk, fat comef after, ben drunkenessis, bi felowshipis, for f e fend stirif men to make hem glade fus out of mesure. pe seventenfe synne ben etingis togidere, as eerly diners and late sopers ; for fes fahen to siche felowshipes, and many unresonable wordis. Many siche werkes comen of fe fleishe, fat letten men fro pe rewme of heven. And so, jif fou studie wel, fes newe seetis disturblen rewmes ; and herfore fes paynim princis wolden have oonheed in bileve, and oonhede in mennis hertis, for ellis fe comynte wolde not stonde. And herfore have men spoken so myche of fes foure seetis of f e fend. Poul tellif aftir of twelve fruytis, fe which spryngen of pe spirit, pe i\xst fruyte is charite, and fat conteynef al good, as Poul shewid in anofer place, bi sixtene condicions ferof. pe secounde fruyte of f e spirit is, fat men have joie togidere. Oon joief of anoferis welfare whan fei acorden in Goddis lawe. And fus fes foure newe seetis have fer joie in variyng, and fat oon is oppressid fat he myjte conquere Cristis secte. pe fridde fruyt of f e spirit is pees, fat contrarief fes stryves, and fis pees shal be in hevene where Cristis secte shal be clene. pe fourfe fruyte of fis spirit is pacience, fat men shulden have. For Crist bi sovereyne pacience groundide his sect, and fordide ofer. But as f e fend haf broujt in seetis, so he haf broujt in stryves ; and jif a man telle fis gospel, fei seien fat he disturblif rewmes, as fei puttiden upon Crist fat he disturbhde f e rewme of Jude, bigynnyng at Galile to f e citee of Jerusalem, pe fiftf e fruyte, and fe sixte, ben benignite and goodnesse. Benignite is hete of love, bi which a man wole make his brofir bote ; and goodnesse is a beem of fis, bi whiche a man profitif to his brofir in hav yng of worldly goodis by good mesure for fe soule. SERMONS, 351 pe sevenfe fruyte of fis spirit is long lasting in vertues, for f e droppe persif fe stone not bi oones, but by longe lastinge. pe eijtife fruyte is bonernesse ; whan man spekif and doif good bi f e forme of Goddis lawe, and not bi rancour ne envie. pe nynfe fruyt of fis spirit is fe treupe, fat men shulden kepe, not oonh in bUeve of God, but up fat it profitif to his brofir ; as fat man were a traitour bofe to God and man, fat sij a peril come to a puple, and hidde it and nurishide it. pe tenfe fruyte is temperoure fat man kepif in his lyvynge, bofe u» noumbre and in spensis, and ofir fingis fat profiten to folk. And here men fenken fat fes seetis fahen in fis temperour, and fei disturblen rewmes bi fis defaute fat fei maynteynen. pe enlevenfe and fe twelffe fruyte ben, contymnce and chastite. Contynence suffrif wifinne strif of mannis fleishli lustis, but it kepif fro outward werkes ; and chastite kepif from bofe. pes twelve fruytis ben ful ripe in bhsse, as Apocalips tehif; — and lawe of God reversip hem not, sif God lovef hem algatis. And pes pat hen on Cristis side have done on crosse her fleish wip synnes. pan is mannis fleish done on cros, wif what vicis ever fei ben, whan his fleishe is so punishid fat it mai not wandre in hem. pE FIFTENfE SONDAI PiSTLE AFTIR TrINITE ». [SERMON XLV.] Spiritu vivimus. — Gal. v. [25.] Poul tehif here more speciali how men shulden flee perhs of synne, and supposif his former wordis how fat men shulden lyve bi spirit, and biddif, /«/ jif we lyve bl spirit, wandre we here hi spirit and be we not made coveitous of vein glorie, stirynge to wrappe togidere in havynge envie togidere. And jif fis mande ment of God were wd kepte of ech persone, al synnes weren have the assistance of the MS. E (Douce 321). " From this point to the end of the epistle sermon for the twenty- first Sunday after Trinity we again The apostle again urges that men should live according to the Spirit, 352 WYCLIF'S and admonish the erring mildly ; which precept is broken by the two popes. and nourish a humble spirit. exihd, bofe of puplis and of persones. pe first cautel of fe fend, bi whiche he disceyvef men, is to stire hem to vein glorie, for in fis he himsilf was disseyved. And fus he castif many meenes to coveite siche heynes. Alle bataihs and stryves spryngen of fis cursid roote. And fes men, of fis veyn glorie, lyven not bi f e Holy Goost ; but jif fei lyven spirituali, fat is bi f e wickide spirit ; and fus lyven fes newe ordres, bi coveitise of vein glorie. And herfore printe^ we mekenes instede of fis coveitise, and fanne we wandren surely, bi fe wey fat Crist haf taujt. And fus biddif Poul aftir; Briperen, jif a man he bifore occupied In ony trespas, to God or man, je pat ben spiritual enforme pis man in spirit of soflnes. And fis lore leven fes popis, whan fe ton fijtif wif fe tofir, wif fe moost blaspheme lesingis fat ever sprong ^ out of helle. But fei weren occupied bifore many jeer in blasphemy, and synneden ajen God and his Chirche; and fis made hem to synne more, for an aum- blynge " blynd hors, whanne he bigynnef to stumble, he lastif in his stumblynge tU he cast himsUf doun. And fus men of fes newe seetis, fro f e first to f e last, procuren def of trewe men fat tehen hem even Goddis lawe. Lord, where fei lyven spirituali, and techen men bi softe spirit! Certis fis is craft of that spirit fat compassif here erfeh men, to loke how he mai tempte hem, to putte hem fro Goddis lawe. And jit blyndenesse of Cristene men makif* hem to sue fes spiritis. And fis shulden spiritual men done, and fenken on fer owne freelte, how myche worf it were to have helpe whan men ben temptid in hem silf. And fus oon shulde helpe anoper, bi meke nesse and pacience, whan he is temptid of fe fend to pride or ire or ofir synne ; and his brofir shulde bere him up ajen, for tyme fat he is temptid. And pus men shulden bitwene hexasiXi fulfille love, fat is Cristis lawe. For jif ony gesse pat he be oujt, pe while he is nojt but a shadowe, pat man disseyvep himsilf. And in fes wordis fat Poul spekif mai men see how God is substance of ahe maner of creaturis, and ^ so fei ben nojt to God. pe spirit ' aumblynde, E. ' So in E ; ^ putLe, E. A has maien. sprongen, E, ' So E ; om. A. WYCLIF. SERMONS. 353 of man is made of God to ymage and hcnesse of him, and he may kyndeh turne fro God, and fanne he is noujt bi synne. And so Poul techif aftir, pat ech shulde prove his owm werk, whefer fat he haf do fis werk after fe comandement of God, and pan he shal glorie of himsilf and not of hede men, ne worldly power. For tyme shal come pat ech shal bere pe charge fat God haf beden hem to do. But jit, aftir fe lawe of Crist, ech man shulde helpe his brofir, oufir bodih or goostii, for fus is ech man chargid of God. But as mefi helpen not fing of noujt, but jif fat fing have beyng first, so man helpif not his brofir, but jif he helpe himsilf first. And herfore biddif Poul here, fat fis man pat Is enformed shal comyn wip Ms enformer in al maner of goodis, bofe bodili and goostii, for fat mai oon do to anofer. And fus, jif freris disseyven fee, ajens bileve of Goddis lawe, jit helpe hem goosth, and withdrawe from hem worldh goodis, for fus fou doist hem myche good, and drawist from hem fer sinful lyf; as God doith good to many men, takynge from hem worldli goodis. And among blyndenesse of f e world fat ^ is oon newest broujt in, fat fes newe seetis holden not fat a man doif hem good but jif he jyve hem worldh goodis, al jif he do hem harm in fis. And here men speken to fes seetis, fat sif fei, bi lawe of charite, taken goodis fro seculer men, and jyven not so myche ajen, whi shulden not lordis love hem fus, sif fei seien fat fis is love, and hem fahif bi Goddis lawe to ben pore, and lordis riche ? But Poul seif to fes ypocritis, pat pel shulden not wll pus erre''- for however fes ypocritis seien, God wole not here be scorned, for resoun of Goddis lawe moot algatis be fulfilhd. For ofir man shal lyve bi Goddis wille in doing good, or suffryng peyne. And fus seif Poul aftir, fat certis what werkes a man sowip, po werkes shal he repe, in reward fat God mut jyve. For he pat sowip in his fleish, lyvynge bi fleishly desires, of his fleishe shal repe peyneful corrupcioun, but he pat sowip in spirit, of his spirit shal he repe aylastyng lyf. He sowif in fleish or in spirit, fat Jyvef aftir fleish or spirit. And fus stiref Poul aftir, /a/ we SERMONS. pis, E. VOL. II. '' willen pus to erre, E. Deceivingfriars are to be helped spiritually, by withholdmg from them our worldly goods. As men sow so shall they reap. A a 354 WYCLIF'S The apostle insists on the communion of saints in joy and sorrow. do good and faile not, for in his tyme shulen we repe, and not fahe for evermore. Men fat God ordeynef ^ to bhs, aljif fei failen ofte here, jit sum maner fei holden on, and don sum good to hoh Chirche. And herfore concludif Poul, pat we do good pe while we have tyme to al mamr of men, but moost to homely men of bileve. It is often seid bifore, fat Crist dide good to al fis world, bofe to heven and to hehe, and biside to al fis world. And so men fat shulen be saved ben laborers in Cristis werk, and profiten bi vertue of Crist to al fis world, as Clist dide. But jit fer is diversite in helpyng of men in fis lyf; for fes fat treuly holden bheve and shulen be blessid for fer work, ben homely men of Goddis hous, and holden wel Cristen mennis bUeve ; but fes ypocritis fat feynen fat fei suen Crist and fer patrons, and jit fei suen fer goostly enemyes and done ^ con- trariousli to Crist, men shulden not helpe hem so moche as trewe men in Goddis cause. pE sixtenJje Sondai [aftir Trinite]. [SERMON XLVI.] Obsecro vos ne deficiat. — Eph. ih. [13.] Poule telde in fe nexte epistie how ech membre of hoh Chirche shulde helpe to anofir membre, as ech man shulde helpe to ofir; and so fei shulden bere lijtiier, and algatis beter come to hevene. And fus Poul prelep Ephecians^ to faile not in Ms peynful travailes. For sif his traveihs ben good to hem, and he tristif in Jesus Crist, fat he shulde performe fes peynes, and fus glorifie hoh Chirche, fes folc weren to myche foolis jif fei fahiden in fes peynes, fat is to seie, jif fei faihden to joie of hem and helpe of hem. For Pouhs tribu laciouns ben taken for good of pes folk. And fus, as Poul lovef hem, shulden fei love hemshf and him. And fus for lastyng in pis peyne, bofe to Poule and to fes ' So E ; ordeyned, A. 2 g^one, E. ' Ephesians, E. SERMONS. 355 folk, Poul howid ofte his kmes to pe fadir of fesus Crist ; and of fis-^ fadirheed is named al opir in hevene and erpe. "^xi we speke of fadirheed fat is trewe and not fals feyned, fat mut have o bigynnynge, fat is fadirheed of fe first persone. Al kyndely fadirhede of erfe mut nedis come of fe Trinite, and so of f e first fadirhede, fat is wel to al ofer. Al goostii fadir heed, of fat^ fat fe Trinite is fadir of men, springif of fis fadirheed, bi which God fadrif his Sone. And fus, jif men clepen sofh ofer men to be fer fadir, fat fadirheed mut nedis come of fadirheed of f e first persone, as good men seen '^ here fat fe Trinite is fer fadir. But feyned fadirheed of fe pope, and newe fadhheed of fes abbotis, jif fat U be falsly feyned, is groundid in f e fadir of lesyngis. And for love of fis eende, Poul preief fus to God ; pat he jyve topes folc, aftir pe richesse of glorie, vertue for to be strengpld hi his spirit into pe inward man, pat Crist dwelle hi bileve stably in per hertis. And here ben two trinites ; f e first trinite unmade, and fe tofir trinite made, fat is feif, hope, and charite. And to preie fus for fis trinite is beter preier fan for worldly fing. And bi fis power of siche jiftis is God seid riche wifinne ; and fis passif al worldh richesse, for fis power mai not faile. And fus shulde men be r ootid and groundid in charite, for to take wip al seintis which is pe brede, and lengpe, and heyms, and depnes, bi which God haf siche names. And here many greet men undhstonden bi fes foure wordis diversly. But sum men fenken fat Poul meenef, fat God haf fes foure names bi foure divers resouns fat shulen be knowun fuhi in bhsse. So fat Goddis brede is myche shewid by brede of God in creaturis ; and Goddis lengfe is also shewid bi aylasting of hem ; and f e heynesse of God is his excehence above creaturis; and fe depenesse of God is makyng of ahe creaturis, fro bodily fingis fat ben made to fe last goostii creature, pis shulen we fuhi knowun in hevene, but here we blabren it as blynd men. And bi fis, y shulen kmwe pe above-passing of charite of Crist fat passif al cunnyng here. And fus bi fes foure branchis here men tellen of charite of Crist. For Crist lovede bofe True and false paternity. He prays that his converts may be strengthened and settled, 1 So E ; A reads God. A a 2 ^ seyen ^ E, and so come to understand the fourfold charity of Christ. 35<5 WYC LIE'S The apostle urges all Chris tian men to keep charity. frendis, and enemys, and God, fat is above his manhede, and creaturis, bynefe his manhede. To pis Lord pat mai do more plentenousely pan we axen or we undirstonden to axe, aftir pe vertue pat worchip In us, to him he'^ glorie inpe Chirche, and in Crist fesus, hi al kynredis of pe world of al worldis. pes wordis of Poul ben ful sutil ; but it is ynowj to us to knowe sumwhat of Cristis charite, and f eraftir shape oure charite ; for in blisse shulen men cunnen al fes fingis wifouten traveil. And fer fore fe best conseil were now to us to practise oure hf in charite, and to ajen-stonde Cristis enemyes, bofe for love of Crist and hem. And trowe we not to fes heretikes, fat ne men mai speke wel ajens hem bi f e stronde of charite ; for so dide Crist, bofe God and man. Clense fee fro pride and envie, and clofe fe in mekenesse and charhe, and stonde strongly ajens Goddis enemyes, for fis is token of love of God. pE SEVENTENJE SONDAY [aFTIR TrINITE]. [SERMON XLVII.] Obsecro vos ego vinctus in Domino. — Eph. iv. [i.] Poul tehif in fis epistle al Cristene men to kepe charite, for fis is lore ful and ynowj to ech man to come to hevene. Poul bigynnef, and seif fus ; Y, bounden inpe Lord, preye jou to kepe fis lore, for love of God and of joure soule. Poul menef fat he was bounden, not for'fefte ne for mansleyng, but for fe love of God fat he hadde to teche his lawe. And fus he was boundun in prisoun at Rome bi enemyes of Crist ; and^ sif Crist is Lord of ahe, in fis Lordis name was he bounden. And fis shulde move fes Ephesies to take hede to Poulis wordis, for he chargif hem not bi money, ne biddif hem bi lordly mandementis, but preief hem for fer souhs helpe of fing fat shulde be good for hem. Lord, what love hadde fis Poul to Crist and to Cristene men, whan he wroot fus in prisoun ' So in E ; A has bi. So in E J om. A. SERMONS. 357 to folk to turne hem to Crist ! And whan he myjt frely go, he traveilide to hem many perils. Lord, how ferre is oure. pope and his bishopis fro Poulis lyf! whan fei comanden men to come to him, aljif God comande fe contrarie ; and fis is for worldh wynnynge, and to shewe fer lordshipe. Poul preief fes men mekeli and honestli, not for ' his wynnynge, pat pel walken worpili in pe cleplng pat pel ben clepid. pei ben clepid Cristene men of Crist, Lord of al lordis ; and jif fei taken worfili fis name of fis Lord, fan fei muten holde his lawe^, and teche it and defende it; for he is traitoure to fis Lord, fat foulif falsly his name. And fis preiyng fat Poul preief is ferre fro Anticristis somounnyng, for it conteynef fyve partis, fat drawun to oonhede and pees, and not to rebelhoun ne lord ship of Anticrist. Poul biddif hem at fe first to go wip al mekemsse. It is greet mekenesse fat f e lasse obeishe to f e more, but it is more meeknesse fat fe even obeishe to his even. But it is moost mekenesse, fat f e I,ord obeishe to his servaunt ; and fus came Crist to Baptist, to be baptisid of him. And fus shulde Cristene men kepe fes free degrees of mekenes ; and specialy sif men witen not what witt fat God haf jovun fer breferen to tehe ", and to consahe hem to fing fat is Goddis wille. And herfore Poul biddif aftir, fat fei go in bonernesse, fat is a vertue of mekenesse, whanne men done as fei ben conseihd ; for fes men ben tretable in Goddis name, as fei shulden. But Cristene men shulden not trowe to ech spirit fat spekif to hem ; for jif h be ajen resoun, and sowne to worldly heynesse, and not to profite to mennis souhs, fei shulden not do aftir it ; for fat were fendis obedience, and unobedience to God. pe fridde tyme preief Poul, fat fei go wip pacience to God, and suffre wrong of fer neijboris, for bi siche pacience may oo man sup porte anopir, and overcome his pride and ire, bi whiche fe fend temptif him. And fis is a gret work of goosth mercy to fi brofir, and bi siche pacience ben f e fend and man overcomen. And aftir fes foure honest preiyngis biddif Poul, pat men be bisie to kepe oonhede of spirit in bond bi which God knlttip pees. and humility, 1 SoE; om. A. So E ; lawes.^ A. telle hem^ E. and be patient, and bear with one another, in peace and unity.' 358 WYCLIF'S Would that this last pre cept were ob served by the four sects I The four-fold unity of be lievers disturbecmis-belie by con- And wolde God fat fes foure seetis wolden traveile aboute fis oonhede ! for fan shulde pees be in f e Chirche wifouten strif of doggis in a poke. Anticrist haf put diverse doggis in fe poke of his obedience ; and fei grutchen ajens fis, for it is so unkyndely. For al men shulden be o bodi, sif fei shulden be o chirche; and fei shulden be o spirit, as it was in fe former chirche. Luk seif, fat of fe multitude of men fat trowiden fan in Crist, was o herte and o soule, and so shulde it jit be, sif al f e Chirche is clepid jit, in oon hope of per clepyng. For al Cristene men ben clepid to f e fest of hevenli blis, but Crist seif fat fewe ben chosen, for fewe holden oonhede of love. And herfore haf f e fend broujt in diversite of fes newe ordris. And herfore tellif Poul oonhede in foure fingis, fat shulden move fes foure seetis to kepe oonhede in fer hf. per is o Lord, seif Poul, and o bileve to ahe men, and o baptym in f e ground. For o Crist baptisif f e soule, o water cam out of his herte, o vertu makif men dene; and fis is oonhede of fe Trinite. pe fourfe oonhede fat Poul tehif is, o God, fat knyttif al fes, for he is fadir of alle men, and speciah of al his children; and jit he Is above alle pingis, and bi alle pitigis, and in us alle. Blessid be fis God, fat fus drawif men to oonhede of himsilf. And here trowun Cristene men fat diyersite_qf_hileves fat ben fa-fe" sacrid oost makif diversite in fe Chirche j_and- fis mut.nedis make aftir diversite at fe day of dome, and maken sum men be taken to hevene, and sum men to go to heUe. Fer-Poul seif, fer is oo bileve fat ahe Cristene men shulden have ; and diversite in o part ferof makif diversite in al f e bodi. And wolde God fat lordis knewun fe errour" in fis umte, and constreyneden men in fe Chirche to acorde in fis bUeve; as Crist seif, and seintis aftir, fat fe oost, whan it is sacrid, is verhi Cristis owne bodi in -forme^oTbreed^^s Cristene men bfleveii; and heifer accident wipbuteri luget, ne noujt, as heretikes ^seynr- And errour in witt of holy writt ha])^ Vqujt in fis heresie. And-f ey seyen ^ fat holy writi is fa]s,'and jyven it witt aftir Ireffishf ; and fus fis witnes movef h'em not fat Crist seif fus in holy writt. But oon newe secte sdf 'on Itnewen'errours, E. So E ; A has pei pat seyn. SERMONS. 359 in fis, and anofir sect seif fe contrarie. But wolde God fe bodi of holy Chirche wolde forsake hem til fei acordiden; sif 0 sect haf o feif, and anofir haf here fe contrarie; but ech of fes fals seetis ajen-seif bileve of Crist. And jif fei seien, to plese fe puple, fat fis oost is Cristis bodi, fei seyn fxfveiyjpe _^Qtiary,_an.dL sclaundren f e pope and his courte, fat aljif he seide ^um tyme fat fis oost was Cristis bodi, now fei hantaujte him bettere, and sdexx fat it is worse fan oujt ^. Pe Ei5TEN>E Sondai Pistle [aftir Trinite]. [SERMON XLVIII.] Gracias ago Deo meo. — i Cos. i. [4.] In fis epistle preisif Poul his disciphs fat jit ben trewe, and stonde wel in Pouhs lore ajens f e wordis of fals apostiis. Poul seif, / jelde grace to my God evermore for jou alle, in pe grace pat is jovun of God to jou, bi my travehe. Joon seif, Y have no more grace of ahe my chhdren, fat Y have geten in Crist, fan fat Y here fes children walke rijtli in Goddis lawe; for siche children schulen ' bere witnesse at domes day of aposths traveil. And so shulden dampnyd men bere witnesse, hou fei weren murfered in bodi and soule in fis lyf by yvel prelatis. And fus fes fadirs gon wif fer sones to peyne of hehe for evermore. Poul, ne ony ofir apostle, fankeden not fer sugettis for gold, ne for worldly cause or wynnyng, but for fei profitiden in Cristis lawe. And fus newe prelatis jyven fer f ankyngis to men for love of Anticrist, where apostlis pankiden God in fesus Crist, bi whom fei profitiden. And fus fes prelatis suen apostiis as gre-houndis suen an hare; for fei pursuen trewe men for trewe teching bi Goddis lawe; and siche suyng of aposths, sif it is pursuyng of Crist, axif no mede of God but peyne, sif fendis children ben ferbi dampned. Poul telhf how fis puple Is made riche In fesus Crist in al ' So E ; om. A. noujt, E. So E ; shullen, A. The apostle thanks God for the graces re ceived by the Corinthianconverts, that they were made rich in 360 WYCLIF'S Utterance and in knowledge. The apostle urges his con verts to be renewed in spirit, maner of word and cunnyng, fat turnen hem to getyng of blis. For bofe fer speche and fer cunnyng was so reuhd bi Goddis lawe, fat fei diden medefuhi bofe bi fer speche and fer cun nyng, and fis riches * is myche more fan never so myche hid money. For worldly riches fat man gederif, leevef aftir and drawif him to hehe ; but fis riches goif bifore to hevene, and movef trewe men to come aftir. And witms of fesus Crist Is confirmed In siche men, fat fei loven him and his lawe; and herein stondif verre richesse. And so no ping faillip to hem in ony grace, to putte from hem 'iie^exxe'^, for pel abiden surely pe shewyng of oure Lord fesus Crist. For fei shal be knowun at domesday, bi clennes and bi bride clofis, fat fei ben of Cristis secte, and shulen be taken in aftir his mustre. And Crist shal conferme fes knyjttis wipouten synne tilpe eende, in pe day of pe comynge of oure Lord fesus Crist, And here spekif Poul bi prophecie, or elhs desiring fat it be so. pE NYNTENbE SONDAI [AFTIR TriNITE]. [SERMON XLIX.] Renovamini spiritu mentis. — Eph. iv. [23.] Poul tehif in fis epistie how men shulden amende fer lyf, and how fat fei shulden serve God bofe generah and spedah. And Poul biddif fus first ; Be je mwid in spirit of joure mynde. And to undhstonde fes wordis, undirstonding of free wordis is nedeful. First, what is a mannis mynde ; aftir, what is f e spirit of fis mynde ; and aftir, how man shulde be newed ajen in spirit of fis mynde. No drede fis mynde of man is fe sub stance of his lyfe, fat is, a spirit lyke an angel, fat ever shal be in bhsse or peyne. And bi resoun fat he may knowe him silf, fis substaunce is clepid mynde. And so f e secounde word, of fe spirit, haf many wittis, and fis is one''; fat* fe propre ' richees, E. is pat oon. ' hem fro hevene, E. So E ; om. A. So in E ; A reads but pis SERMONS. 361 acte of fis spirit, bi whiche he saverif many fingis, ofir hevenly fingis or worldh fingis, is clepid a sphit in fis place. And fus man is made newe ajen in fe spirit of his mynde, whan his soule haf good savour of hevenli fingis as he shulde. For in tyme of grace of men, whan fei weren baptisid of Crist or ellis bi grace confermed of him, fei saveriden fanne hevenli fingis ; and if fei saveriden fes ajen, fei ben renewid^ in fis spirit. And fis is a good preier to bidde for men fat fus han fallun. And fus biddif Poul aftir, pat men shulden dope pe newe man pat is horn aftir God In rijt hoolynesse and trupe. Poul clepif fe newe man f e substaunce of mannis soule, in as moch as it is newid, to lyve aftir Goddis ordenaunce ; and so f e good lyf of man is fe clofing fat Poul biddif. But, for men mai not have fis clofing, but jif two fingis worchen ferto, — f e grace of God is fe first, and fat ofer, mannis werk, — ferfore seif Poul aftir, fat fis man is made of noujt, aftir ymage and hcnesse of God. For fe fingis of his soule ben clene peintid wif vertues, and fis is aftir fe Trinite, as Poul menef aftir bi fre wordis, in rijtwisnes and holynes and treufe shal al fis be done. Rijt wisnes fat mai not folde answerif to fe Fadir of hevene, and to fe power of fe soule, fat Austin clepid mannis mynde. Holynes fat isso stable answerif to fe secounde persone, and to resoun of mannis soule, fat is fe secounde fing ferof; for no fing is more resonable fan to quemely serve God. pe fridde word, fat is treufe, answerif to f e fridde persone ; for trewh shulde man love ^ God, even wif f e knowyng of him. And for pis ping put je awey lesingis, and speke je treupe ech wip his neijbore, for we ben ech membre to opir, Alle fes free seid vertues ben treufis in a maner, sif fei ben evenhed^ to Goddis witt, and fat is treufe, as clerkis seien. And herfore, sif God hatif lesingis moost of ahe ofer fingis, we shulden put awey lesingis, and kepe treufe in al oure lif. And love shulde move men to fis freufe, sif ech man shulde be ofiris membre. Ech man shulde come to blisse and be membre of holy Chirche, and so ech man shulde goostii do to ofir fe oflice of ech membre. And to fis witt seien seintis, fat ech membre putting on the new man of holiness and truth, ceasing to lie one to another renetilid, E. ^ serve, E. evenyd, E. 36a WYCLIF'S and keeping anger under control. The apostle urges to a wary and circum spect walk in this world. of holy Chirche is transformed in to Crist, for love and werk fat he haf. And fus, as Poul biddif aftir. Men shulden be wroop and not synm, for men shulden hate mennis synnes, and love fer kynde and fer vertues. And fus was Crist wrafful, but pe sunne f elde mt on Ms wrappe. And fus shulden Cristen men be wraf, and kepen fre fingis in fer wraff e. First, fat fer wraf shulde not longe last, and herfore biddif Poul, pat pe sunne go not doun upon per wrappe, for fan it were to longe lastinge. pe secounde witt of Pouhs wordis biddif, fat f e sunne of rijtwisnesse go not doun fro man bi grace, for sich wraff e fat he haf. And so f e fridde witt of Pouhs wordis biddif, fat man shulde not be wrof , but for f e more lijt of love, fat shulde shyne fast in his soule. And wel were him fat hadde fis lore fat Poul menef in fes * short wordis. And for as myche as a man haf love quenchid in his soule, f e fend comef in instede of love, and bringif in synne wif him. perfore seif Poul aftir, Nyle je jyve stede to pe devel, but holde jour love ever hool, and fat shal ever holde f e fend out. And herfore biddif Poul aftir, pat he pat stole, stele he not more, but more worche he wip his hondis pat ping pat is good, pat he have whereof to jyve men pat suffren nede. And fis lore fat Poul techif is usid to lith of freris and ofer. For fan fes strong men shulden traveile, and not fus begge and gabbe on Crist; and fan fei shulden jyve to nedy men fat Crist haf put in his prisoun. On Twenti>e Sondai aftir Trinite. [SERMON L. ] Videte quomodo caute ambuletis. — Eph. v. [15.] Poul telhf in fis epistle how men shulden waUse in fis lyf, and knowe weies to flee perilis, for many spies ben made to men. Poul biddif at fe bigynnynge, to see how men shulen warly ' So E ; A has pis. SERMONS. 363 walke. For many men ben travehours here fro Jerusalem into Jerico, and herfore it were nede to se first aspies fat fe fend haf leid, for blyndenes in fis point makif men to be taken in his gnaris S and fan fei ben his prisoners, and lettid to serve freeh Crist. And herfore seif Poul aftir, fat men shulden not walke as unwise, but as wise men, bi wisdom fat God haf jovun. And fis lore shulden prestis lerne, and speciali hey prelatis ; sif fei shulden scure ^ f e weie to f e oost fat comef aftir, fei mut nedis cunne Goddis wisdom, for worldli wisdom wole make hem taken. And among al synnes of f e fend, bi ^ fis synne he blyndif fes capteynes, fat fei usen not Cristis lawe but mannis, to gete hem worldly goodis. And bi fis blyndenes of fes capteynes fe fend getif to helle many men. And Poul biddif fat we shulden bie ajenpe tyme, for pe daies ben yvel. It is knowun bi bheve fat tyme was jovun of God to man for to disserve f e bhsse of hevene, and fis lost man bi his synne. And ferfore it is nedeful now men to bie ajen tyme, but fei weren not riche herto, but bi vertu of Cristis passioun ; and ferfore men shulden putte fis passioun as f e ground of fis bigyng*, and putten to medecines fat Crist jaf, and fus bye ajen fis tyme, and make fis tyme, be it never so short, ynowj to man to bigge heven. And fus men muten nedhngis put fer peinful lyf to fis tyme ; for bi fis peyne and love-drede, and wif wisdom fat Crist haf taujt, mai men go siker fro enemyes, or ehis fei ben caujt bi fe weye. And fus VI and XXX houris fat Crist lay in fe sepulcre quykenen al Cristene mennis tyme, bi fre partis of f e Chirche ; so fat ech have twelve houris fe which maken o day to man. So fat preestis han twelve houris, and seculer lordis twelve houres, and fe comouns twelve houris; and fanne fei mai come to hevene to kepe fe paf fat Crist haf taujt. So fat ech day of Cristen man be dispendid in peyne and sorewe, and hope of oure maistir Crist, fat helpif fes children fro fes enemyes. For certis fes daies ben ful yvel, by assaihng of f e fend. And herfore biddif Poul aftir, perfore nyle je he made unware, but undirstonding what is Goddis wille, pes men ben ' grynnes, E. ' sioure, E. ' wip, E. « So in E ; A has bigynnynge. and that we should redeem the time. The thirtjr-six hours during which Christ lay in the tomb mys tically in terpreted. 3^4 WYCLIF'S The apostle urges men to a joy and cheerfulness not of the flesh but the spirit ; abounding in thankfulnessand docility. made unware, fat reulen pex lyf bi mannis witt, and leven fe witt fat God haf jovun to passe fis paas fro oure enemyes. And fes men muten nedis be taken and putt in fe fendis prisoun, but f e wille of oure duke forfendif fis, and he is heed of al fe Chirche. And fus, jif ony man be taken, his owne unwitt is cause ferof; and ferfore Poul biddif undirstonde, what is fe good whle of God. And aljif God be hid fro men, jit studie fou wel his lawe, and fou shalt wite what is his wille, bofe in oo fing and in ofir. And fus Poul biddif aftir, Nyle je be drunken hi wym, for siche drunkene men ben unable to studie aftir Goddis wihe, sif in wyiie is lecherie, bi which men wexen wood fro God. And goostii leccherie of man mut nedis make him faile in witt, but men shulden be flllid ofpe Holi Goost, speking to hemsilf 'bi him, not in foli, but in wisdom, aftir f e profite of fer souhs. And fes men fat ben fihid fus, speken to God and to hemsilf in salmes, in ympnes, and goostly songis, fat ben holden foli to fe world ; and fus pei singen in per hertis to God, And fus pil grimes fat gone lijt, and singen gladh bi Cristis vois, and whistelen sweteli bi hope of bhs, feren fus fer goosth enemyes. For it is seid comounh fat a wey-goer, whan he is voide, singif sure bi ^ fe f eef a-, and money makif him drede more. And fus bade Crist to his apostiis to bere not ^ in f e wey fat shulde lette hem for to wandre, and do fer office fat he bade. And fus fe fend, bi worldh lordshipis, makif preestis to-day so hevy, fat he- dryvef hem doun to helle, as his sones fat swepten his weye. And al fer song fat fei singen is of fe worlde and worldh goodis, and into fis is preching turned, and ofire preieris maad to God ; and fis is vois made of f e fend bi which he cacchif ' on his carte. But Cristene men shulden treuly, jelde pankingis to God and pe fadir of heven ever more for al pingis, in pe name of oure Lord fesus Crist, fat is a meene to jyve ahe fes to his chhdren ; and fis is a ful greet grace. And fus, for men shulden be meke, Poul biddif hem to he suget ech man to his bropir in pe love- 1 surely bifore, E. ^ nou-it, E. ' catcWif, E. » ' Cantabit vacuus coram latrone viator.' Juv. *., 22, SERMONS. drede of Crist. Whan ech servef to ofir, and doif him good bi charite, fan ech man is fus suget, wifouten love of worldh wor ship. But sif fe pope lettif fis lore, he coude not wfte how he shulde be suget to ofir men fat weren his sugettis; for he rengnede in Luciferis pride, and knewe not how bi charite man shulde obeishe to his servaunt. But as Lucifer coveitide to have ful evenhed bi ^ God, so Anticrist his viker wole be moost in worldly worship; but whan he is heirest, as smoke fan he shal vanishe awey. XXI Sondai Pistle aftir Trinite. [SERMON LI. J Confortamini in Domino. — Eph. iv^. [vi. lo.] Poul techif in fis epistle to fijte wif oure goostli enemyes, and how we shulen be goostii armed, and in what forme fijt wif hem. First Poul confortif Cristis knyjttis to make hem hardi for to fijt, and seif ; Be je confortid in pe Lord and in power of Ms vertue. For f e capteyne of oure bataile, fat is Crist bofe God and man, haf lordship of al fis world, sif fat he is Lord of Lordis. What good knyjt shulde drede him to fijt in f e armes of fis Lord ? And bi fes same wordis of Poul it suef, fat he is of more power fan al f e fendis fat ben in helle, or oujt fat mai reverse him. And sif he overcam f e fend, fat is 'heed of contrary bataile, he haf vertue bi his manheed to overcome al enemyes of his knyjtis; and in fis knyjtis of Cristis bataile shulden be confortid for to fijte. And herfore biddif Poul aftir to take oure armes in Goddis name ; Clope jou, seif Poul, wip Goddis armer,pat je may stonde ajens pe fendis sautis. For per is not fljting to jou ajens fleishe and blood of man, hut ajens princis and potestales, ajens governours of pis world, fat is ixx pes derknessis. And fus Cristis knyjtis fijten not oonli ajens fe lest fendis, ne oonh ajens middil fendis, but ajens fe heyrest 3^5 » wip, E. ^ E also has iv in the text, but vi in the margin. The apostle teaches, by what arms we should contend with our spi ritual enemies. 366 WYCLIF'S who are of various kinds, and more dan gerous than enemies of flesh and blood. fendis. And Poul clepif fes spiritual pingis, bi kynde fat fei hadden of God; but fes ben fingis of wickidnesse, for fei helden wif Lucifer in f e first synne of al, fat was done in hevenly pingis. Men shulden undirstonde here fat fei shulen fijte ajens fleishe and blood, but fis fijtinge is hth unto fe fijting wif fendis, for fei ben quyke enemys, and of myche power and suth. And so Poul f enkif it but litil to fijte fus wif fleishe and blood, pat man is seid to fijte wif fleishe, fat temperif it in bodili foode ; and fat man fijtif wif blood, fat swagif lustis of leccherie, bofe in chastisinge his spiritis, and his blood fat governef hem. And for as myche as fendis felden wif Lucifer of many ordris, Poul clepif hem princis and potestates fat ben of f e myddh ordre, and fendis of f e lowest ordris ben clepid governours of fis world, and fei worchen in derknes fat hevene makif of f e nyjt. And sum men dremen of fes fendis, fat sum ben elves, and sum gobelyns, and han not but lith power to tempte men in harme of soule. But sif we cunnen not prove fis ne disprove fis spedily, holde we us in fe bondis fat God telhf in his lawe. But it is licly fat fes fendis have power to make bofe wynd and reyne, f undir and lijtyng, and ofir wedir ; for whan fei moven partis of fis erfe, and bringen hem nyj togidere, fes partis moten nedly bi kynde maken siche wedirs, as clerkis knowun. pe fridde part of fes fendis is moost heie of alle ofir, as Lucifer and his nexte spiritis, fat assentiden moost unto him ; and fes ben f e fellerest ^ fendis fat Cristen men fijten wif. Al fes fendis han witt and power to move mennis hertis and ofer lymes, aftir fat fei gessen men to be temptid to a goosth synne. For aljif fei knowun not fe foujt of mynde, ne purpos of it, nefeles fei gessen ofte nyj f e sofe, and fus tempten men. Fijting vrif fes free fendis is moost hard of al ofir, sif Joob seif fer is no power up^ erfe so myche as is fis. But jit fes knyjtis han confort fat Crist over- cam f e moost fend ; and fis Lord wole not suffre fendis for to tempten his knyjtis, fat ne fei mai overcome hem, but jif fer foli be first in cause. ' fellest, E. up on, E. SERMONS. 367 And herfore biddif Poul to us, to take pe armer of God, and rehersif sixe armures, — fyve to defende, and f e sixf e to assaile. pe armynge of fis goosth armure shulde be to ajen stonde In yvel day, and stonde perfitly in al fes temptaciouns. pe first armure of fe soule is chast fenkyng ferof; and, for chastite of bodi makif ofte mannis sphit to faile not, ferfore biddif Crist to his apostlis, fat per leendis be girde above ^. And here men mai see fat Poul menef goosth armer, not bodili, for ehis he wolde not tehe flrst f e girdil bifore he tolde clofis to be gird. And for men shulden be Cristis spouse, and holde to him f e treufe of wedding, ferfore Poul clepif here fis first vertue, treupe of spirit. And see we fat Poul stiref ofte here to stonde in fis goostli bataUe, for jif fe fend have oones man doun, he stiref him lijther to fouler synnes. And herfore mannis af- fecciouns, fat is fe foot of his soule, shulde stonde stalworfly, lest f e soule snaperide aftir. And herfore preief David fus, fat fe foot of pride come not to him, and f e hand of sinful man move him not to consente. And fus Poul movef to stabhte ^, whan he biddif us stande fus. He movef aftir to clene desire, whanne he biddif us be fus gird, and aftirward to rijt entent, whan he biddif us stonde in treufe. And fes fre ben nedeful to men fat fijten in shdir weye, cley^ and* unknowun. pe secounde goostli armure of soule clepif Poul pe haherioun ^ of rljtwlsms, whanne fat rijtwisnesse is cheyned to God and al his creaturis. And fis haberioun is fe beste to kepe f e soule fro fe fendis sautis. pe fridde armure is legge harneis, fat Poul biddif clope wip mennis feet, in makynge redy ofpe gospel of pees, pes feet ben affecciouns fat prechours of fe gospel shulde have, not for to wynne hem worldly good, ne to gete hem worldly fame, ne to stire men to fijt, but to make pees wif God and man. And many prechours ben to day fat faUen in al fes fre pointis ; and- so fei shaken not of f e poudh of fer feet fro fes free. pe fourfe armure algatis to take, is pe sheld of bileve, for in fis mai trewe men quenche alle brennynge dar lis of pe fende. Mannis fleish is an evyl enemy, but fe worid is fe worse. ' aboute, E. ° haburioun, E. 2 stablete, E. and cley, E. • om. E. He rehearses six sorts of arms, five of defence and one of offence. 368 WYCLIF'S The apostle teaches how mutual love should unite Christian pastors and their flocks. and fe werst of ahe fes free and fe fellerest is fe fend; for temptyng of fe fend is hoot, and movef to many synnes. perfore clepif Poul here fes temptaciouns brennyng dartis. But be fre corners of fis shdde wel stablid in f e Trinite, and ofer articlis of bileve sadh pryntid wifinne, and wif senewis of charite wifouten hoolis wel bounden, and al dartis of fe fend mai not perishe siche a sheeld. pe ixip armer, for f e heed, is an helm, of hope of blis. And jif resoun and wille of man be wel wlappid in fis helme, no stroke of stones ne hevye fing shal noie fis soule fat fus is armed. And Poul clepif fis armer an helm of helpe, fat is blisse. But, for he were a feble fifter fat ever suffride and never smoot, ferfore Poul clepif fe sixte armure, swerd of pe Holy Goost. And fis armure is ful sharpe, sif it perischif ^ more fan iren swerd, for ft partif f e soule and spirit, whan it makif man lyve to God and leve worldli affecciouns, and fus doif no bodhi swerd. And fus fe tunge in mannis mouf e is a scaberke ^ to fis swerd, and shapen in forme of bodih swerd, wifouten boon " or straunge part. And with fis swerd was sum tyme woundir wroujt ajens spiritis, but fis swerd faihf now in preching of Goddis lawe. For prelatis han scaberkis wifouten swerdis, and ofir han swerdis of leed, bi which fei tellen worldly wordis, wif fabhs and gab- gingis on God. And so no woundir jif fis swerd assaile not enemyes as it dide. XXII Sondai [aftir Trinite]. [SERMON LI I.J Confidimus in Domino fesu. — Phil. i. [6.] Poul techif in fis epistie how prelatis shulden love fer sugetis, and how sugettis shulden love ajen, and fus how charhe 'shulde sprede. Poul, wif his breferen, s-peYxp pat pd tristen in pe Lord fesus, pat he pat Pap bigunnen in hem a good ' peersip, E. ' scauberk, G, I, E. bon, E. WYCLIF. SERMONS. 369 werk, to turne hem, shal performe fis werk unto pe dai of fesus Crist. And fis shal be domesday, whan Crist shal have ful victorie. And fis werk fat Crist bigan bi Poul and his ofir felowis, passif al mannis ordenaunce, al bhdingis or worldh goodis. And fus shulden bishopis edifie, and not make hepis of dede stones. Poul is certein fat God bigan fis goostli werk as he baad ; and Poul is sikir fat God wole not bigynne a werk but jif he performe it. And herfore it is licli fat newe seetis and mannis ordenaunce, fat han not fer ground in God, muten have eende bifore domesday. And Poul seif fat he shewif fus charite to hem, as it is rijtful to Mm to fele pis for hem alle; sif a man shulde suppose or gesse good of anofir, whan he haf greet evidence of just lyf fat he lyvef. And, for Poul haf fes fok as recomendid in al his meritis, he haf more evidence fat fei shulen make a good eende. And foure meritis he tehif, fat passen sixe pointis of freris lettris, bi whiche fei graunten men bhsse in hevene, as jif Anti crist passide Crist, pe first of Poulis suffragies stondif in his her tell praier, fat he praief for his children whiche he haf geten in Crist, pe secounde suffragie fat Poul telhf is, fat he haf hem in his bondis ; for Poul was bounden and prisoned for Crist, and part of fis peyne was ful medeful. pe fridde suffragie fat Poul nemede, is defending ofpe gospel; for fe gospel hadde enemyes in Poulis tyme as it haf now, and it is a medeful fing to stonde ajens fes enemyes. pe fourfe helpe fat Poul wischif , Is confermyng ofpe gospel, in preching and miraclis makynge, in orisouns and in ofir travehis, and part of fis semef more mede ful fan suffragies of fes newe seetis. And marke fat Poul grauntif hem not part of fes foure medefd dedis, but he seif fat he haf hem in fes foure, and lete God part. And Poul doif not fis for moneie, ne to gete him annuel rente, but for pure ch.axite, pat pd hen al felowis of his jme. For God Is witms to me how Y coveite jou to blis in clene mercy, and no symonie, and fat 'xspe entrails of fesus Crist. And pis Y preie, not for joure gooAis, but pat jour charite be more, and bi double wey be plentemus more and more, as je ben eldere bofe In science and al witt, for al fis shulde turne to charite; pat je assay beter drinkes to conforte goostii joure soule, SERMONS. VOL. II. B b The merits of St. Paul, in which it is better to have part, than in the suffrages of friars. And yet he grants no in terest in them, but leaves that to God. 31° WYCLIF'S The apostle tells the Fhi- lippians to be followers of him ; but men should not follow or sup port the popes and bishops of the present day, because their life is the opposite of Paul's, pat y he clene wipouten synne to domesday^ pat is Cristis ; fat 5^ he fillid of fruyte of ri'^twisnes, to heriyng and glorie of God, And Y preie God fat fis be done bi medling offesus CrisL And wolde God oure prelatis now wolden lerne fis crafte of Poulis love, and charge fer sugettis no more in erfely goodis fat drawun to helle. pE XXIII Sondai aftir Trinite. [SERMON LIII.] Imitatores mei estote. — Phil. ih. [17.] In fis epistie techif Poul how fat men shulden sue fer prelatis, and what fei shulden cunne and do, to wynne hem fe bhs of hevene. Poul biddif at fe bigynnyng, to sue him in werkes and lyf, for he is certein fat he goif fe rijt wey fat ledif to hevene. And sif prelatis lyven to-day contrarie to Poulis hf, it is not good to sue hem, lest fei leden fer chhdren to hehe. And sif fei contrarien fis bileve, and mai not soundli fus bidde fer children, men shulden not comoun wif sich prelatis, ne jyve hem worship ne worldli goodis. For Joon biddif to grete hem not, and resoun biddif, wif charite, to make hem not worse ne more hevy, for jif ony men diden fus, fei token part of fer synne. And wolde God fat fis lore were wel knowen of worldly lordis ! for fan fei shulden seie to fes popis, fat rewmes and men wolden obeishe to hem bi forme fat men obeishiden to Crist and to Petre, and no more; and certis, jif fei chal engen more, fei ben open Anticristis. And fis answere shulden men jyve to prelatis and to ofir preestis ; and it is open, jif fis were holden, f e pope shulde not fus spuyle rewmes, ne ehaffere fus bi symonie wif beneficis fat ben in rewmes. And fan bOfe prelatis and prestis shulden holden hem paied wif Poulis reule, to take foode of f e puple for goostii travehe. fat fei done, and jit take not fis of f e folk but bi titie of almes and love. And mennis owne cowardise is cause fat fei holden not fus Goddis lawe, but ben oppressid fus bi fendis, and drawun bi f e brode SERMONS. 371 wey to hehe. Late witt wake in siche men, to axe fer prelatis fat axen hem goodis, where fei shulden sue hem in fis, and flee foule avarice. yd fei seien fe first part, fei ben not prelatis of hem, sif fes sheep shulden sue fer prelatis, as Cristen men suen Crist, and it is knowun bi bheve fat men shulden not fus be coveitous. yxi fei seien f e secound part, as Cristen men moten nedis seien, and fei spuylen men of worldly goodis bi symonye and ofer weyes, men shulden flee hem in fis and not assent for peril of synne. For if men assenten here to hem, fei shulden coveiten worldli goodis, and not jyve hem to be pore, sif prelatis traveilen fus for riches. And fus ech synne of f e fend is contrarie to himsUf. And herfore Poul biddif aftir, to kepe hem wiseli pat gon pus as je have jourfornu, and sue je hem in so myche. For Crist and his apostiis, and Cristis lawe fat is bileve, techen fis lore, to sue good prelatis, and to flee from evh prelatis. And Poul telhf more speciali aftir of siche false prelatis; Many gon, whom Y have often told jou, hut now wepyng Y seie, pat pei ben enemyes of Cristis cros ; for fei haten peinful hf, and loven lustis of f e world and of her fleish, as bestis done. And fus done foure seetis to-dai. But, for fis lust mut nedis have haboundaunce of worldh goodis to maynteyne it among f e puple, f e fend haf taujt a newe raveyn, more fan it was in Poulis tyme ; for sen- sures a to spuyle f e puple, and indulgensis fat now ben feyned, weren not in Pouhs tyme, and Poule myjt wepe now herfore. Poul prophecief fre fingis of siche fals prelatis in his tyme. First, pat per ende is goostli deep, for fei moten nedis be deppist dampned. pe secounde prophecie of Poul is fis, fat per god is per bell ; ffor in glotonie and leccherie fei leden fer lif, as beestis done, pe fridde prophecie of Poul is, pat per glorie is in per confusloun, for fei saveren erpell pingis, and lith or noujt hevenh fingis. Juge men wher fes foure seetis fat ben to-daye leden fis lif; and jif fei done, lerne fei of Poul to sue hem not, but to flee hem ; for mannis owne synne is ynowj, aljif he gete not more to. And jif men grutchen ajens fes wordis, loke fei fe bileve fat Poul tellif here, and grutche fei ajens God and a That is, censures, B b 2 and they are enemies of the cross of Christ, like the false teachers of the apostle's time. 373 WYCLIF'S But the life and hope of Christ's true servants are Hxed above. The general and special injunctions of the apostle. ajens treufe fat witnessif fis. ^xi we in oure owne persones taken fis lyf of fes seetis, woo is us bi peyne after fro fis dede and consense. But Poul seif, pat per lyvyng is in heven, out of fis erfe, bofe bi fer foujt and fer wihe. And fus shulden good prelatis and preestis seie treuli in fer lyf, and fanne myjten fei surely abide per 'Savyour, and per Lord fesus Crist, at f e day of dome. For he is to siche men savyoure to bodi and soule, and Lord, to blisse siche men. pis Lord shal fan, refcrrme bodies of his meke servauntis, Aljif fei ben now deformed and scorned of many worldly men, jit seintis hopen fanne fat fes bodies, fat now ben foul, shulden in blisse be like to pe bodi of Cristis cleremsse. For men fat ben blessid in hevene shulden have foure doweris of fe bodi, and fis shal be up pe worchlnge of Crist, fat was so mede ful and so holi, pat he myjt make suget to him and his alle pingis of fis world. And aftirward spekif Poul to his breferen wordis of confort, and movef hem to holde fe lore fat God haf told to hem bi Poul. And so, moost dere breperen, seif Poul, and moost desired of fingis here, my joie in hevene, and my coroun, stonde je pus, moost dereworpe inpe Lord, pis bidding fat Poul axif shulde make him loved and unsuspect, for he axif not worldh fingis, but goostii good, for him and hem. And Poul preief aftir to two persones fat weren two devoute wymmen, — fe ton was clepid Encodia fat was more stable in God, fe tofer was clepid Sintisem », pat was more jong and freel, — fat fei shulden savere pis same lore inpe Lordis name, as Poul haf tolde. And marke fou wel fat Poul preief comounh f e first persone, but he preief speciali f e secounde, not for woridh goodis. And Poul hadde a man to felowe fat was clepid German b fat was ever wif him in Goddis cause, bofe in preching and ofir helpe. Poul preief him to helpe forp bofe wymmen and men, pat han traveilid wip Poul inpe gospel of Crist, wip Clement and opir helpers of Poul, whos names ben writun inpe book of liif . Poul hadde helpers, ° Wycliffite Version (i) gives these names as Encodiam and Syn- tesem. Wycliffite Version (2) has Encodiam and Synticem. "¦ Wyclif imagines 'germane' (the Vulgate rendering of the frqait of the original) to be a pioper name. Both Wycliffite Versions translate ' german felowe.' SERMONS. as men han now, bofe of men and of wymmen, in good word and good dede to helpe apostlis bofe to preche, and herborwe hem and waishe fer feet. Ffor fer travaUe was good and greet, and but jif God hadde made hem helpe, fei myjt not have per formed fis lore. pE FOURE AND TWENTlhE SONDAI PiSTLE AFTIR TrINITE. [SERMON LIV. J Non cessamus pro vobis orantes. — Col. i. [9.] In fis epistle tehif Poul bofe his wihe and his werk, to pro fite to Cristis Chirche, fat it be fus taujt bi him. Poul seif first to fis puple, fat fei ceesen not for hem preiynge and axinge, pat pei be fillid bi knowynge of Goddis wille. And no fing is more nedeful to man here fan for to knowe what God wole fathe do for Goddis love. For jif man performe fis, he getif bhsse wifouten drede. For sif God is f e moost Lord, and ech man shulde do his wihe, it is moost nedeful fat his wille be comounh knowun. And God mai nevere more fahe in fingis fat ben nedeful, ferfore God tehif certeinli what is his wille of al fingis. Sof it is, fat al fingis fat kynde doif God wole have done, for God doif ahe fingis bi kynde, and God doif not but fat he wole do. And so God wole make al creaturis fat ben made ; and shorth for to seie, fihe fou Goddis comandementis and it is ynowj to fee, for God wole axe no more of fee. Leve we to speke and argue fat God wole al peyne for synne, bi fis skile fat it is just, and God makif al siche peyne. And sum seien fat God wole synne be done for f e good fat comef ferof; and fus fei seien fat God wole al fing, bofe for synnes and creaturis. But leve we here fis doute of scole, and lerne we what God wole fat we do. For fis is ful nedeful, sif Poul axide fis in his convertynge. And no drede God wole fat al men holden wif his lawe, and reverse it in no manere ; for Jif fei done, God wqle punishe ; and so Goddis whle mut be fulfilhd, for no fing mai ajenstonde it And fus God wole fat 373 The apostle prays for the Colossians that they may know what is God's will con cerning them. 374 The remainder of the epistle, with com mentary. WYCLIF'S we lyven not for his profit, but for oure owun ; and God wole nofing but honest ; and al honeste God wole have done. And fus men witen more singulerly, bi good lyf and good werkes,. what fing God wole fat we do, whan we ben of betir lyf. And herfore biddif Poul aftir to fes Grekes, fat fei be fihid in knowinge of Goddis wille, in al maner of wlsdome. It is a wisdome to man to wite what God wole fat he do, and to do aftir fis knowynge in his persone, for Goddis sake. And it is myche to Cristene men to be fihid fn goostli undirstondinge ; for ech creature of God tehif fat he wole fe beste, and what fing God wole fat fei done, jif men undirstonden it. And pan men go worpili to God, and plesen to him in al mamrs, bofe bodili and goosth; and fes maners ben al pingis in ech good werk fat men done, pei shulden make fruyt of reward, for al oure lyf shulde be ful of fruyte, to helpe in bhs of hevene. And bi fis shulden men grotve in pe cunnyng of God. It is but litil to men to knowe bi resoun Goddis cunnynge, but jif fei turne fis cunnynge of God to fer lif and fer good dedes. For God is maistir practisour, and lovef wel good dedis of men. And fus men shulden be confortid in ech vertue, fat fei done aftir pe power of Goddis cleremsse ; sif fei shulden knowe as bileve fat God seef clerly al fer vertuous dedis, and wihe and purpos fat fei have, and castif to reward al fis. Who shulde not be confortid here to contynue and worche Goddis service ? And herfore seif Poul aftir, fat fei shulden lyve in al pacience and long abiding wip joie, for trust fat fei shulden have in God. For bheve techif men fat God mai not faile on his side for noun-power or unwitt, but al defaute is in men. And grace wif witt of al fes fingis stondif in Jesus Crist oure Lord. — :<•J^^«>^:;^¦:^¦— SERMONS. 375 Pe XXV Sondai Pistle aftir Trinite. [SERMON LV.] Ecce dies venit, — Jer. xxih. [5.] pis lessoun of Jeromye tehif whi fat Crist cam in fleishe, to amende fes yvel heerdis fat disseyven Goddis puple. And fus haf f e Chirche ordeyned fat fis be redde in fis Sunday to knytte math of f e Advent to fis matir fat here is seid. Jeremye bi gynnef fus; Lo, daies comen, seip pe Lord, and Y shal rere Up David, fat is a rijt burlonyng ; and he shal rengne kyng, and he shal be witti, and he shal- make doom and rijtwisnesse in pe erpe. It is taken as bheve fat Jeremye spekif here of Crist ; for he is ofte clepid David, bofe bi figure and witt of word. For he is strong bi his hond*, and figurid bi fe king Davif; for manye propretes in David answeren to f e manheed of Crist. And fus, as Crist seide fat Joon was Heh, so Jeremye seide fat Crist was David. And al f e sophistris of Anticrist cunnen not prove fat fis word is fals. For sum fing is seid in figure, and sum fing bi his owne kynde ; as Baptist is Hely, as Crist seif, and he is not Hely in persone. And fus Crist and Baptist weren not contiary in fer wordis, for contrariouste in witt, and not in nakide wordis, shulde be taken, pus men shulden studie fe witte fat God spekif in holy writt ; for no man mai reprove God fat he shulde not speke fus, sif he is lord of wordis and witt, and of al partis of his world. But Jit grutchid Anticrist, for God seif fat daies comen; for he bostif fat he can prove fat fer ben not many tymes, and how shulden fanne daies come? where daies han feet for to go? But here men seien to Anticrist, fat al fe tyme fat was bifore, and al fe tyme fat is to comen, is present bifore God. And so many tymes ben don in o tyme, and anofir in anofir, and so many tymes passen bffore ofir, bi many fousend jeeris. The prophecy of Jeremiah applied to the coming of Christ tt Modern writers are agreed in interpreting the name David to mean 'the beloved one.' Wyclif derives his rendering from St. Je rome, who in his treatise Z>e NQmi- nibus Hebraicis explains David by ' fortis manu sive desiderabilis.' Objectionsstated and refuted. 376 WYCLIF'S SERMONS. Propheticpromises of deliverance. And fus many daies comen as fast as ony tyme mai come, for fei comen not bodih, and fus hem nedif not to have feet. And jit many fingis comen bodhi fat walken not bi fer feet; as fe smytyng of fe stoone comef bodih, but it walkif not, pus oure David, Jesus Crist, is a just burionynge, for he makif al a newe world, and savef f e Chirche fat elhs were dampnyd. And fis Crist rengnede kyng bofe bi his godhede and his man hede. For bi his godhede he is kyng of al fis world, as bileve techif ; and bi his manhed he is kyng bi titil of staat of inno cens, whan it is joyned wif his godhede. And what trewe man mai denie fis ? And Crist is witti on many maneris, and doif many jugementis, and ferto many rijtwisnessis. Blessid be siche a patroun. In po daies shal fuda be saved, and Israel shal dwelle trlsti- liche ; for men fat confessen Cristis lyf, how he was bofe God and man, and fes men fat seen God bi good bileve in Cristis persone, ben saved and dwellen surely in f e vertue of fis patroun. And pis is pe name pat men shulden depe him,pe Lord oure rijtful, fat is, God. Herfore, lo, dales comen, seip pe Lord, and pei shulen not seie, Oure God lyvep, pat ledde out pe children of Israel fro Egipte, hut pex shulen seie a more preisynge, — God lyvep, pat ledde out and broujt tope seed of pe hous of Israel,fro pe lond of pe norp, and fro al opir londis to f e whiche Y have caste hem ; fei shulen come ajen to Jerusalem and to f e lond of biheste, and pei shulen dwelle in pe lond, seif God fat is Almyjti. Here Jeremye wolde mene, fat bofe fes two pri- sounyngis, fat Jewis fat weren flemed out of fer lond, in Moises tyme and Jeremyes, bofe fes figuriden fe flemyng fat f e fend prisounyd mankynde in fe lond of synne. And fis lond was bofe Egipt and f e lond of f e norf ; but Crist broujt fes folk ajen to hevene, fat is fer kyndly lond. And it semef bi holy writt, fat Jeremye and ofir prophetis hadden fer witt of Jesus Crist, for elhs fer speche were to nakid. And fus mai preestis of Cristis secte teche f e puple on Sun- daies, bofe bi fe gospel and fe pistle, aljif fals prophetis bi- ghen hem not. For fals men of fes newe seetis, and speciah fe laste sect, robben fe puple of fer goodis and bighen hem fro trewe lore. VAE OCTUPLEX. [The following treatise is found accompanying aU the complete copies of the Sermons, except Douce, 321. See Shirley's Catalogue, p. 34. Both it, and the succeeding treatise, seem to have been regarded in the Ught of pendants to the Sermons. It contains no indication of authorship, nor of date. Whether it be the same work with that which appears in Bale's Catalogue under the heading In xxiii caput Matthaei, it is impossible to decide with certainty. Dr. Shirley seems to have derived the title which he gives to the tract in his Catalogue from the IVIS. Laud, 314, which in troduces it thus, — 'Exfositio textus Mathei xxiii capitis Fe [evidently an error for De] -ve octuplici scribis Phariseis et ypocritis imprecato.'] VAE OCTUPLEX. pE EXPOSICIOUN OF J>E TEXT OF MaTHEU, 1>E >RE AND TWENTIJjE CAPITLE OF EIJTE SI>IS WOO SEID TO >E SCRIBIS AND Pharisees, ipocritis. Ceist biddif us be ware wif f ese false prophetis, fat comen in clofinge of sheep, and ben wolves of raveyne. And fes ben speciah men of fes newe ordris, and moost f ese freris fat last comen ynne, for f e fend sutihif evere ajens holy chirche. Crist tehif eijte woos to f ese Farisees, and not oonly wischif hem, but ordeynef hem to come to f ese ipocritis, for fei disseyven his puple. pe first woo fat Crist seif is teld on fis maner. Woo be to jou, scribis and Fariseis, ypocritis, pat closen pe kingdom of hevene bifore opir men, for miper je entren, miper je suffren oper to entre. pis mai be undirstonden upon many maneres. First bi fe lettre, fat f e kingdome of heven is fat hooh chirche fat now is in hevene ; and so fes Farisees entren not into hevene, for bi her love fei gone into helle, sif fei loven erfe and erfely fingis, and hth or noujt goodis of grace, and fei drawen wif hem myche erfely peple. pe secounde manere of undirstondinge is of hoh writ, fat fei entre not to undirstondinge ferof, ne fei suflfren ofir men to undirstonden it weie. Sum prechen fabhs, and sum veyn storys; sum docken holy writt, and summe feynen lesyngis; and so lore of Goddis lawe is al putt abac. And fus fe ladder fat men shulden come to heven by eifer wantif roungis, or elhs it is not rerid. pe fridde undirstondinge of f ese wordis of Crist may be aplyed to lyvyng of fes Farisees. pei lyven ypocritis lyfe fat hemsilf han founden, and fei maken ofer men confourmen hem ferto ; for fei seien fat fis lyf is fe beste of ahe. And so lyf fat Crist ordeynede is al put abac, and fis newe founden lyf drawif men dounward, sif freris ben The eight woes denounced by Christ against the scribes and Pharisees are all applicable to the friars and prelates : I. Because they do not follow Christ themselves, and prevent others from following Hiin. 38o 2. Because they deceive and despoil the laity. ?. Because the riars entice children to join their orders. VAE OCTUPLEX. confessours and leden moche peple. And fes scribis helpen fes Farisees, for prelatis and persouns and ofir possessioneres seien in her lyf fat Crist lyvede fus, and so volupteis and rychesse of fe worlde maken fei to be loved, and Cristis lyf dispisid. And bi keies of helle, fat ben her feyned censuris, fei closen f e weie to hevene from hem and from ofir men. pe secounde woo fat Crist wishif is seide fus of Crist, Woo worpe JOU, scribis and Fariseis, ypocritis, pat eten wldowls housis, makinge longe preieris ; herfore shulen je taken pe more jugement of God. Ffor f ese ypocritis persen houses of lewide men, and eten good mete fat her meyne shulde ete. And siche lewide men ben widowis fro f e lawe of Crist; sif bi f e firste cautel fei priven men from Goddis lawe, and bi fis lawe shulden fei be weddid to Crist her Savyour. And to blynde fe puple more fei feynen longe preieris, fat fei seien ben moche betere fan fe Pater-noster, and so undirstondinge and wihe ben blyndid bi fes ypocritis. And fus shulen fei be jugid of many kynnes falshede; fei robben fer neijboris bi cautehs of fe fend, and over fis fei priven hem from hir rijt bileve, and bi her ypocrisie fei disseyven hemsilf and ofir, and fus shulen fei be dampnyed bi many jugementis of God. pe fridde tyme seif Crist unto fes fals folk, Woo worfe jou, scribis and Fariseis, ypocritis, pat gom aboute bope watir and londe to make a child of your ordre, and whanm he is maad, je maken him a child of helle double more pan jou, pes wordis tehen opinly of making of freris, hou fei comen f eefiy, bofe bi water and bi lond, to robben men of her chhdren fat ben betere fan oxen. And so it semef bi Goddis lawe, fat siche feves shulden be dampned, sif fei taken awey mennis goodis, coostly and presciouse, and fei han noo leeve ferto neifer of God ne man, sif God jyvef hem no leve fus to harme her neijbore. And where many chhdren bi Cristis ordre shulden be saaf, fei shulen now be dampned bi taking of fes false ordris, for a frere can teche no more fat fis chhd shal be beter bi takinge of his ordre and kepinge of his reule, fan fis frere can tehe fat God jaf him fis mannis oxe. And so freris mijten spuyle men of alle f e goodis fat fei han. And it fallif ofte tymes, as Crist seif here, fat summe children fus maad freris ben worse fan her bew- VAE OCTUP LEX. 381 peris *. And" f e meenes bi which fei stelen siche chhdren ben ful of venym ; fei feesten hem and jyve hem jiftes, as applis, pursis, and ofer japis ; and fat is moost yvel of ahe, fei bigilen hem wif false wordis; fei seien her ordre is fe beste for to come to hevene by ; fei bihoten lustis of fieish and worldely welfare, and neifer fei may perfourme fis, ne it acordif wif her staat. And fus fei dampnen many men bi her false feyned meenes. pe fourfe woo is seide fus bi sof enesse of Cristis word ; Woo worfe JOU, blynde leders, pat seien it is noujt to swere bl pe temple of God, but he pat swerip bi pe gold of pe temple, he owlp to per fourme his oof. Foolis and hlyn/le men, wheper of pes is more, pe gold pad Is in pe temple, eper pe temple pat makip it hooly ? And so je seien pat it is not to swere on pe auter, but who ever swerip by jif t perof , he is holden to jyve It. But, je blynde men, wheper of pes two pingis is more, pe jifte or pe auter pat makip pe jifte hooly ? For he pat swerip in pe auter, he swerip in it and alle pingis pat ben peron ; and he pat swerip inpe temple, he swerip in it and In Mm pat dwellip perinne; and he pat swerip In hevene, he swerip bope in Goddis trone and in God pat sittip peron ; and herfore shulden we no weye swere, but as God grauntif us. pis ferf e woo mai be seid bofe to scribis and to Fariseis ; for f ese prelatis, fro fe pope unto preestis fat kepen men, alle fei chargen biheestis of wynnynge, and fei chargen not more bi- heestisb; as, if a man have vowid to God to wende in pilgrimage to Rome, or ellis to ony ofer seint, fat axif traveile and dis- pensis, fei dispensen wif fis travehe so fat fei han f e dispensis, and on fis condicioun wolen fei weie assoile men. But who woot not bi his witt fat ne f ese men shlen her sohynge, sif fei marken to hem fis moneie, but fei tehen not bi fe traveile? Lord, whi shulden fei have fis moneie but for her absolucioun ? But men fat fus chaffaren wif hem ben in fis caas blynde foohs. For whefer it is resonable to dispense fus bifore fat fei dispencen wif men, or it bigynnef to be resonable bi vertue of her dispensinge ? If fou seie on f e firste manere, fan jif beaux-pSres, properly. 4. Because the power of dis pensing with vows, and of giving absolu tion is abused by prelates and friars for the sake of gain. » That fathers-in-law ; but here it seems to mean ' god-fathers.' b That is, they attach great im portance to promises which involve pecuniary gain to themselves, but none at all to promises intrinsically greater and more serious. 3«2 VAE OCTUPLEX. God hadde moved fis man to leve fis vow, and jyve to pore men as myche as he shulde jyve hem, fis man hadde algatis do' beter, save oo fing of myche charge, fat he hadde left for to offre to dame Symonie in fis prelat ; for he hadde do as reson able fing and as it semef on betere manere. Ne no man of witt wolde sde, fat it were resonable after fat fis prelate hadde jugid, or fis man hadde paied his moneie, and no gatis bifore. For, if it were resonable, God wiste and ordeynede f e resoun, bifore fat fis vow or fis chaffare were maad ; and so, if it was resonable fanne, it was bifore resonable. And so, if we marken fis dispensinge, it stondif in fis, fat fe prelat changif fis moneie wif his jugement, and fat is more verrey treufe fan fat he changif fis travehe, or his dispendinge in f e weie, vrif jyv ynge of fis moneie. And however fis ypocrite seif, he spekif above his owne witt, and fat he shhf rijtwisnesse for f e moneie fat he takif. For no man chaungif oo fing for anofer, but jif bofe fes fingis weren ; and if it were unresonable to fus vow, and fus traveile, neifer God ne man changen fes fingis for jifte of moneie. And so witt of Goddis law shulde teche men fat suche vowis weren .noujt, and have sorewe for folic of fes vowis, and make asef discreth ; and fanne God dispensif betere fan fes prelatis wif here chaffare. For fei chargen f e lesse, fat sownef to her wynnynge, as gold of f e temple and oflfringe to f e auter ; but f e ground of al fis fei chargen to litil. And where fei feynen to men fat fei oonly han power, so fat, but if fei dispensen fus, fese men shulen nevere be saved, fis is as myche blasfemye as to seie fat fei ben GgA, To sum of hem God haf jovun knowinge of fe sofe, and power to teche men how fei shulden do here ; but jif fei sillen fus fis fing, fei ben f e fendis disciphs, sif Crist biddif to jyve freely, as fei token freely of him. pe Farisees practijen wif f e puple in fis point, for whanne fei han power lymytid to hem to jyve counceil in fis mater, and aftir to assoile, fei maken, as men out of bileve, fis matere to harde, and kepen a part of moneie to prelatis above hem and a part to hemsilf, and fus is f e puple spuylid. But if men wolen jyve to making of her chirche, or ellis hemshf to be freris, or oujt fat turnef hem to wynnynge, men moun lijtly passe aweie fro perh fat is feyned. And her- VAE OCTUPLEX. 383 fore sum discret men wolen heere witt of siche confessours, and if it acorde to resoun, fei wolen do ferafter, and if it smatche coveitise, fei fleen it as symonye. And if fei ben not assoihd of men, fei taken wisely noon hede ; for it is ynowj to hem for to be assohid of God ; and God made nevere covenaunt wif hem fat he shulde not do wifouten hem, ne it fell not to God to make fohly such a covenaunt. pe fiffe woo fat Crist tellif to come to sich ypocritis suef in fese wordis, fat Crist seif in fe gospel; Woo worfe jou, scribis and Farisees, ypocritis, pat tipen mynte, anet, and comyn, and forsake opir pingis more grevous of pe lawe, for to do rijt juge ment, to men fat je juge, and to do mercy, to sugettis fat ben undir jou, and to do feip, to God and to man ; pese fre laste moten men mdis do, and opir pxe firste not to leve. Blynde leders, syynge pe gnatte and swolowe pe camel, '^e chargen more ping pat is lesse, and passen more lijtly gretter ping. And fis synne rengnef now among oure scribis and Farisees ; for fei chargen more a hth fing fat sownef to wynnyng of hem, fan a myche more fing fat sownef to worchip of God ; and for fat wolen fei curse and plete and use censuris, but bi brekinge of Goddis lawe tehen fei but litil, al if it be more synne fan many sich trespassis. And fus bi biddingis of God tehen fei but hth, but biddinge of men chargen fei moche ; and if fei sownen wor ship or wynnynge of prelatis, fei wolen die for fis and seien fat it is Goddis cause. And fus siche ordenaunce of prelatis fat fei loven, fei pubhshen as bileve, and holden hem cursid fat trowen it not; and fus is bileve of God put abac, and newe feynyngis wifouten groundis holden bileve ; and for fes wolen men fijte and travehe to fe def, but for love of Goddis word, fat is oure bileve and shal save Cristene men, wolen fewe men tiraveile. And fis is oon of f e mooste cautehs fat f e fend usif . Treufe of f e gospel is Cristen mennis bileve, and bi fat shulden men stonde, bofe knyjttis and ofer, and ofer fingis chargen lesse, al if fei be trewe; for not ech treufe is evene for to charge, but treufe fat God himshf seif and techif in fe gospel, fat shulden men worshipe and take as bheve, and ofer lawe of mennis fyndinge shulden men litil telle bL And fus lith fing, fat saveref helfe of mannis bodi, fei techen bofe to titfe and 5. Because they practically set rules and ordinancesof their own framing above the gospel t 384 VAE OCTUPLEX. 6. Because they have a specious out* side, while inwardlycorrupt. , . Because they value their habits and other ex ternals, and care not for the pride and hypocrisywithin them, take tife ferof, but greet maundementis of God fat touchen soule heele ben lesse teld of Farisees, for wantinge of worldely wynnynge. But fes fingis shulden men kepe as moche as fei ben nedeful, but more gretter fingis, for fei ben more nedeful. And fus shulden men tehe bi diversite of synnes; as more bodily harm is more to ef chewe ^ pe sixte woo fat Crist wishif to fes ypocritis is seid in fes wordis in f e gospel to Cristene men. Woo worpe jou, scribis and Farisees, ypocritis, pat clensen wipout forp of pe cuppe and of pe dishe, but wipinm in joure soule ben je ful of raveyn and of undenmsse in foujt and in wihe. But, blynde Farisee, deme first wipinneforp fat fou drynkist and etist goostly f i mete of, and fanne f e bodi wif outen-forf shal be maad clene. And it is no nede to apphe fis to freris, for fei tellen more bi her synne, knowen in fe peple, fan bi myche more synne hid fro f e peple, for fei coveiten more her fame in f e worlde fan fei done her holynesse knowun of God. And after fis fei eten and drynken goostii hemsilf, and serven to ofir men foode of fer soule. pe sevenfe woo fat Crist wishif to fese ypocritis is seid in fese wordis of Crist fat is al witti, Woo to jou Scribis and Farisees, ypocritis, pat ben Hke to pe sepulcris white wipoute, pat semen wipoutenforp feire to men, but pei ben wipinne ful of dede mennis boms and alle manere of filpe fat comef of dede careynes. So je semen wipoutenforp rijtwis to oper men, but wipinne y ben ful of wickidness and ypocrisie. And fis fing fallif to oure newe religiouse, for fei ben weddid wifoutenforf wif sensible signes, fe which fei putten to bitokenen her holynesse wifinne, and nefer fei ne fese signes stonden fus in holynesse, for God haf ordeyned siche holynesse to stonde in soule. And fese men seien fat siche holynesse stondif in her colours, and bodhy abitis, wif ofer feyned signes, and so fals ypocrisie is biried wifinne hem, and so stinkinge pride, wif manye ofer vicis; but her ground fat fei coveiten is boones of dede men, for fe substaunce of her goodis coveiten fei moost, and fei sleen fes men bi falsenesse of bheve. But f e gospel techif us fat we shulden do privyly al siche holynesse, and crie it not to fe world, but purpose clenly worship of oure God, and leve wor- ' eschewe. Laud, 314. (C) WYCLIF. VAE OCTUPLEX. ship of fe worlde and reward here. And fus fenken many men fat fese newe ordris ben ful of ypocrisie, and herfore Crist clepif hem sevene sifis ypocritis, and not wifouten cause, sif fei myjten do as myche good to profit of holy Chirche, if ahe fes signes were awey, and fei kepten pure Cristis ordre. pe eijtife woo is seid of Crist in forme of fese wordis. Woo be to JOU, scribis and Fariseis, ypocritis, pat edifien sepulcris of prophetis, and maken felre biriels of rijtwise men, and seien over, falsely. If we hadden ben in tyme of oure fadris, we wolden not have done to dep sich holy prophetis. And pus ben je witnesse pat je hen sones of pes men pat slowen pes prophetis ; and je wolen do wel worse, for je casten to slee Crist, heed and eende of ahe prophetis. And herfore profecief Crist, fat pei shulden fulfille pe mesure of her fadris, in sleynge of prophetis. And herfore, 3« serpentis, gendruris of eddris, how shulen je flee fro dampnynge to helle ? And fus fese newe ypocritis drawun to fis eende, for fei quenchen trufe of Cristis religioun, and so fei sleen Crist in manye of his membris, And jit fei seien falsely, fat Fariseis bifore hem diden untreuly to treufe, but fei wolen helpe treufe, and make Cristis religioun to renne among fe puple. But as myche as fei taken of her owne ypocrisie, as myche fei drawen fro pe ordre of Crist. Lord, if Cristis ordre were clenly holden hool, and men loveden it so moche as fei done fes newe ordris, fanne shulde Cristis ordre be stiflyer defendid, bi as myche as men traveilen aboute fes newe ordris. And fanne, as fer is oo bileve, shulde fer be oon ordre, and charite shulde be nurishid more fan it is now, sif we witen weie bi dede fat a man lovef more a man of his ordre fan he doif anofer man fat is of straunge ordre. And so oonhede in bi leve and oonhede in ordre shulde gendre kyndely charite among men; but charite is now coold, and dividif fe Chirche, as deed bodi is dividid for defaute of humure. pis oonhede fat Crist made is wel nyje excihd, and stablenesse of fe Chirche is torned in to gravel. And moost cause of fis fing is ypocrisie of men. And bi fis cause Fariseis pursuen trewe preestis, fat tehen her defautis and letten hem of her wynnynge, so fat no pursuyte is more ful of envie ne more perilous to men for cautehs of ypocritis. For fis synne fei magnifien fe witt SERMONS. VOL. II. C C 385 8. Because by quenchinggospel truth they slay Christ in His members while pretendingzeal for Hun. 386 VAE OCTUPLEX. The false be lief of friars concerning the Eucharist. of her owne men, and seien fat fei passen Goddis lawe and alle fat weren bifore hem, sif fat Goddis lawe is fals, but fese men glosen it and tehen how it shal be koud, and olde doctours undirstonden. And fus fei bowen to her orders bofe lordis and clerkes. And fus, if strife amonge hemsilf do good to f e Chirche, nefeles it were betere fat we drowen ah in oo jok, for fanne f e Chirche were not fus chargid wif novekies, and fanne f e Chirche were shapen bi ordenaunce of Crist for to renne lijtli f e ordenaunce fat he haf ordeyned. But now it is mysshapen bi cloutinge of mennis wihe, and unable to go fast f e weie fat Crist haf ordeyned ; for f e partis ben to hevy, and oon lettif anofer. And f e fridde cautil of f e fend, in whiche he traveilif moost, is to varie in f e bheve -fat^odr himshf haf ordeyned. As we may see, opinly of fe sacrid "oost, — that is,Je,jwhite fing and round fat,^ preest haf sacrid, and is perceyved many weies wif bodily wittis, fat Cristen men seien is Goddis bodi in fourme of breed, as" trewe clerke^^aiTd Iewicle~rneih han bileved sif God wente to hevene. But J^e fend,"srf~he was loosid, haf meved_freris _to_reverse fis ; and, as fei ~seien, her newe seintis and newe doctours fat fei han, techen- fat-fis'sacfament is an acdtifiSjSipouibeH.juget, or ehis 'noujt,"^fbr it is quantite and-qualit£v_ pis knewen not Jerom, he ^ustinj-ne-Ambrose ; sif Jerom seif fusTaTterFretinge of^isTnatere,-Here we fat fat br£ed^fatTCustjEQsfce-.and brake2t_and jafejiise ^scrplis for to ete it, is fe bodi of oure Lord,_^savyoure of mankynde, sif Tie sei^and may not lye fat fis fing is his bodi.— Semt:AiBHn seif fus, and-jsesoun acordif ferwif, fat fat fing fat men seen wif fer yjen is verre breed, but fat fat bileve axif fe breed is Goddis bodi,-. And herfore seif Ambrose, fat fat fing fat bifore was breed is now maad Goddis bodi bi vertue of Cristis wordis ». Siche witnesse of holy writt is not chargid~of fese frens, but witnesse of her owne felowis, fat fei holden more fan Crist. » St. Jerome speaks (Epist. xcviii. § 13,) of the ' Panem Dominicum quo Salvatoris Corpus ostenditur ; ' but the exact words given in the text do not appear to be in any of his genuine works. The same must be said of the quotation that fol lows, purporting to be from the works of St. Augustine. For the passage from St. Ambrose, see vol. '¦ P- 379. "ote. VAE OCTUPLEX. 387 Al if fei knowen weie fat comounnes bheven as we seien, jit fei pursuen trewe men, and disseyven comouns bi false wordis, whos rehgioun is veyn, but ordris of siche men. Sif fei glosen Goddis lawe evene bi contrarie wordis, and seien fat fe wordis of God mut nedis be denyed, and wordis fat fei han founden shulde be usid as bileve. And so fei seien prively, fat Crist and hise apostiis and seintis, th freris comen ynne, weren ex- presse heretikes. And fus fe Chirche here is foule deformed from children of God to f e fendis lymes, and herto vertues ben transposid to vices ; as mekenes is cowardise, and felnesse of pride is clepid rijtwisnesse for to maynteyne Goddis rijt, and wraffe is clepid manhede, and myldenesse is shepenesse, and envye is condicioun of Goddis chhd to venge him, and sloufe is lordlynesse, as God restif evermore ; coveitise is prudence to be riche and myjti, as glotonie is largenesse, and leccherie is myry play ; Goddis servaunt is an ypocrite, and an eretike is sad in feif. And fus alle vertues ben transposid to vicis, and so holy Chirche to synagoge of Saf anas. And as bheve is ground of alle ofer vertues, so f e fend castif to marre men in treufe. And he entrif bi fis, fat whatever his prelate seif is bheve of holy Chirche fat men shulden bheve ; as, whatever fe pope seif, fat is trewe and stable; ferbi shulden alle men stonde as bi feir bileve, as whomever he eanonisif, assoilif, or dampnef, he is fus dijt of God, sif God mut conferme him, and what ever fe pope doif, sif Crist bihijte fis to Petre. And fus may eelde bheve be opinly sus pendid, and newe bheve may growe as Anticrist castif. And cause of fese errours is unknowinge of bUeve, and trowinge of falsenesse, or takinge of strange treufe as bileve of f e Chirche, for Anticrist determynef fat fus shulden ahe men trowen. Ground ajens ahe fese errours weren stablinge in Cristis lawe, to wite what is his Chirche, and what is bileve ferof Bileve is an hid treufe, fat God telhf in his lawe ; and it is declarid ynowj in comyn crede of Cristen men ; and if fou wole ex amine feif, where it be trufe of Cristis Chirche, loke where fat it is groundid in ony article of f e crede ; if it be not groundid fere, take it not as bheve. And fus bileve seif privyly fing fat men nede noujt fus to trowe, and sum fing expressdy fat c c 2 Pretensions to infallibility to be repudiated. 388 VAE OCTUPLEX. Finally, man should believe all that God requires, but turn away from specu lative points, on which cer tainty is pur- f)oseIy withheld rom him. men shulen opinly trowe ». And fus Cristene men shulden trowe fat holy Chirche mut nedis stonde, but fis pope or fese prelatis we shulden not bileve to be of Cristis Chirche ; but jif fei suen Crist in lyf, we shulden suppose fat fei ben of Cristis membris, and if fei lyven contrarie to Crist, taken hem as fe fendis synagoge. And al fis fing shulde be taken binefe bileve, for uncerteynte of f e ende fat wole sue, bi privey orde naunce of God. And fus shame we of fis venym, — if fis pope determinef fus, fanne it is comune bheve fat ech man owif to trowe, — for two popis shulden make two credis, and crede of fe Chirche shulde honge on f e pope, and he moste nedely be saved, for he were God here in erfe. pus crying of freris blyndif f e peple, and [fei] seien fat holy Chirche seif fus, and determinef it as treufe ; for false preestis and disseyved seien fat bi God it is fus, and fus ech man owif to bileve. But axe fese freris where it is groundid in comyn bileve of f e Chirche, and if fei failen in fis point, have hem suspect as fendis children. And fus knowe fow rijt bileve, and stonde ferbi to fe deef, and putte awey unknowen treufe, and seie fat it may wel be sof, but put fee not to f e deef ferfore ; but if rijt bileve teche fee fat it mut nedis be treufe of God, fat fou shuldist trowe bi his wihe. On fis wise shulde feif be purgid, and vertues groundid in fe peple. And fus, if men trowen in God, fei trowen wel fat hem nedif, for fanne fei trowen weie fat God is, and loven him and her neijbore. And fus in general crede ben con teyned many treufis fat us nedif not to dispute, but bileve hem as unpertinent ; as in f e creed of Atanasie and f e crede of f e Chirche ben expressid many treufis fat men neden not fus to trowe, but it is onest ordinaunce to men that God wole fat [fei] taken it. And fus ech man shulde trowe fat God is beter fan ony ofer fing, and in generalte bileve alle fe treufis fat God wole, and muse not in specialte aboute treufis fat God wole hide. As God wole have hid fro fee whefer fou shalt be saved or dampned, but he wole fat fou trowe, if fou bileve in him to fe " So Dryden in the Religio Laid : ' Plain truths enough for needful use they found ; But men would still be itching to expound ; Each was ambitious of the obscurest place. No measure ta'en from knowledge, all from grace.' VAE OCTUPLEX. 389 deef, fanne fou shalt be wif him in blisse of hevene wifouten ende. * And fus God wole have hid fro fee f e our of tyme whan fou shalt die, and f e daie of f e laste doom, for God wole fat fou be ever wakinge. And fus God wole fat fou leve to muse on doutis fat he wole hide, as of oure Ladi, and Seint Joon, and ofer seintis fat foohs glaveren, and bringif fis ynne as bheve, for fei hopen to wynne herbi. And fus, sif God made al fing in mesure, we shulden holde us in his hondis, and trowe treufis fat he haf ordeyned, and taujt Cristene men to trowe, and putte us not in straunge perhis fat we han no nede to treete. OF MYNYSTRIS IN PE CHIRCHE. [This tract, hke the preceding one, is found in all complete copies of the Sermons, except Douce, 321; it also occurs in manuscript K, at Trinity CoUege, Cambridge. (See vol. i. p. xviii.) There is no reason to doubt that it is the same tract as that which Bale enters in his Catalogue under the titie ' De Christo et Antichristo.'] EXPOSICIOUN OF MATHEW XXIV. OF MYNYSTRIS IN pE CHIRCHE. Egressus fesus de Templo *. pis gospel tehif mouche wisdom, fat is hid to many men ; and speciah for fis cause, fat it is not al red in fe Chirche. But sif it is of evene auctorite wif ofer gospels of Crist, and of hid sentence and good, fat were profitable to fe Chirche, sum men wolde seie it in her modir langage as fei cunnen. And al jif fei witen wel fis text of bileve, nefeles, f e expown- yng is supposid binefe bheve, and fei ben redi to take mekeli betere witt if it be taujte hem, and so forsake her owne witt, jif ony techif fat it is fals. fesus wente out ofpe temple ; and hise disciplis came to Mm to shewe Mm hilding of pe temple. But he answeride and seide to hem ; Se je alle pes pingis ? Sopli, Y seie to jou, per shal not a stoon be left here upon a stom pat ne it shal be dlstryed. And so it was er fifty jeer. But whanne Crist sat upon pe mount of Olyvete, Ms disciplis camen privyll to Mm, and seiden, Seie to us whanne pes pingis shulen be, and what signe of pi laste comyng, and of endinge of pe world. And fesus amweride, and seide to hem, Loke je pat noon disceyve jou. For many shulen come in my name and seie, pat I am Crist, and pel shulen begile many men. Forje shulen heeren fijtingis and opynyoum of fijtingis ; loke pat je be not disturblid, for pes pingis moten he done, but jit is rwt ful ende maad, for many fingis shulen falle aftir. A folk shal rise ajens folk, and rewme shal rise ajens rewme, and per shal be pestilemis, and hungre, and erpe-dene shal be bi stedis ; and alle pes ben higynnyngis of sorowe. panne shulen men betraie jou in » We have already had a sermon (No. LXXIir.) upon this gospel, which is one of those for the feasts of ' Many Martyrs ' in the Com mune Sanctorum. The author proposes to expound the twenty-fourth chapter of the gospel of St. Matthew. 394 OF MYNYSTRIS Dangers which the Church shall pass through before the judgment day, from Anti christ, by whom is meant the papacy. and from false prophets, by whom are meant the new orders. Peter and his successors, if real followers of Christ, must imitate him in poverty, meek ness, and well doing. tribulacioun, and shulen kille jou ; and je shulen be in hate to alle folk for my name. And panne shulen many be sclaundrid, and shulen bltrale togider, and hate hem togidir. And many false profitis shulen rise, and disceyve many men. And, for wickid nesse shal abounde, many mennis charite shal wexe coold. But he pat shal laste to pe ende, he shal he saaf. And pis gospel ofpe rewme shal be prechid in al pe world, in witmsse to alle folk ; and panne shal ful ending come ». It is seid ofte tymes bifore, how Crist leevef to specifie comyng of f e daie of dome. But he telhf of perUs bifore ; and ferfore trewe men in Crist shulden be wel paied of fis uncun- nyng, and be wel paied of knowing of f e perhs fat shulen be bifore f e ende of fe world. For bofe fis cunnyng and fis un- cunnyng ben profitable to men, and Crist haf ordeyned hem to be for oure good ; who shulde grutche ? It is seid, over fis, fat fiftene perhs fat Crist seif here, ben many passid now, and many shulen contynue herafter. And we supposen fat Anti crist, heed of alle fes yvel men, shal be f e pope of Rome, and of him Crist spekif here. And many popis fat comen to fe Chirche ben oo greet persone, f e which is a greet kynde, and haf many wickide lymes, as cardinalis, and newe ordris, and many fat ben hirid bi hem. And fes 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 fat f e pope wif hise wingis distrief f e Chirche, and is rote of fes synnes, and of perilis now in fis world. And it is certein of bileve fat Crist knewe fis everemore; and kyndenesse, wif charite, shulden meeve Crist to tehe fis. But no man can teUe, Y gesse, what wordis of Crist wenten neer fis mater, fan wordis fat ben in fis chapiter, which semen best fus to be aphed. It is knowun of bileve, fat Petir, wif his successouris, shulde sue Crist in fes free, for ehis fei weren Anticrist, to take falseh fis name, and do algatis ajens it. pei shulden be moost pore men, and moost meke men in spirit, and moost profite to Cristis Chirche, for so dide Peter in Cristis name. But juge " This version, though by no versions. For instance, it keeps to means identical with that in Sermon the ' erj)e-dene ' instead of ' er);e- LXXIII., is yet on the whole nearer moving,' as in those versions. to it than to either of the Wycliffite IN THE CHIRCHE. pe world whefer fis be sof of fes fre condiciouns. Men seien fat fei ben moost riche of ahe f e men in her lond ; for fei han half fe empire of fe Emperour of Rome; fei han of seculer lordis myche almesse getun aftir ; but fei han hid tresour of her extraordinarie getinge, as of chaffaringe of benefices, and of fe firste fruytes; and fe emperour haf not so moche, fat shulde be richest in Cristyndom. Lord ! sif Crist wolde not have as mouche as a lith hous to reste ynne is heed, as propre to him shf, how shulde Cristis viker be so greet lord in fis world? And sif Crist was so acordinge wif lordship of fe empire, fat he chargide it noujt in begginge ne in almesse- takinge, but taujte how it shulde stande, bofe in word and dede, — how is he Cristis viker fat reversif Crist in fis ? For bi cautel of f e fend, he haf getun him half f e empire, and alle fe rewmes in Cristendom feden his pryvy spoilinge. Sif Anti crist is fat ilke man fat contrarief Crist in lyvynge, as anentis poverte fis pope is Anticrist. And, as anentis fe secounde point, it semef fat fis pope is moost proude in herte of alle men in erfe, for worldli lord ship and fis pride goen togidere. And fe pope, as he dar, chalengif to be cheef lord of ech rewme and lordship fat is here in erfe. But blessid be fe Lord of hevene, fat kepif moche in hondis of seculer lordis ! And stinkinge pryde of fis pope haf dividid many londis fro him. pe secounde con dicioun to asaie mekenesse of herte, is fat a man be merciful, and not venge his owne injurie. But lete a man seye Goddis lawe, if it myshke to fis pope, he wole curse him as eretike, and aftir sle him if he mai. And reising of his croiserie ajens anofer pope techif mouche fat he wolde venge fing fat he clepif his owne injurie. pe fridde condicioun fat suef poverte of a mannis soule, is fat he be meke in speche, and hije not his name here. But fis pope wole fat he be clepid fe moost blessid fadir, and fat noon ofer in erfe have name fat mai be evene to his name. For he seif fat his power is more wif outen mesure fan ony oferis, as in graunting of indulgencis and ofir dedis fat he doif. But bileve of pe gospel techif fat Crist, in al fis, dide fe contrarie. For, as Crist seif himshf, if he seke fus his owne glorie, his glorie is noujt but falshede 395 but the papacy is the richest power in the world. and also the proudest, 396 OF MYNYSTRIS and the most selfish and simoniacal. By the ' abomi nation of deso lation ' same understand the present pope. in ypocrisie. And so anentis fis mekenesse fis pope con trarief to Crist; and fus he semef to be Anticrist for fe secounde condicioun. And as anentis f e fridde condicioun, fat is, profitinge to fe Chirche, sif it shulde be goostii profitinge, groundid in vertues, noo drede sich an ypocrite doif moost harm to fe Chirche. And if he parte benefices, and ordeyne oujt bi his lawe, it smatchif aftir symonie and crokif fro Cristis lawe ; and fis is no profiting, but harmyng to Cristis Chirche; for coveitise and pride mooven him to siche workis. But it is bidding of Crist to jyve freeli, as men token, and to do good pryvyh, for to quenche ypocrisie. And so, if fes fre condicions be wel examyned in Crist and Petir, and f e hif of fis pope be treuly examyned bi hem, he is an open Anticrist among alle f e sinful men in erfe. And fus semef fat Crist meenede, whanne he spekif fese wordis ; — Whanm je shulen se abhomlnacloun of dlsconfort, teld of Daniel pe profete, stonding inpe holi place; he pat redip undir stonde he. Sum men undirstonden fis word, fat Crist wolde tehe to his disciplis fat f e dai of dome shulde not be bifore fat fis pope rengnede fus ; — and whan men seen fis rengnyng, rede fei fis gospel and undirstonde it. First, he stondif in holi place ; for he seif fat he is Cristis viker and Petris felowe, and passif myche ofer aposths of Crist. For if a prest reprove him, as pore Poul reprovede Petir, he wolde not take it as dide Petir, but dampne fis preest to be brent. So f e state fat he stondif inne shulde be hoh, if it were wel ; and more abho- minacioun was nevere, fan an ypocrite to stonde fus, and lyve fus contrariously to Crist, for he is worse fan ofir fendis. For, sif fat Bernard seif wel *, fat an unwise kyng in his rewme is an ape in f e roof of f e halle, for propirtees fat fallen to him, mouche more sich a pope, maad as heed of holi Chirche, is a fend in mannis bodi, and disturblif al f e Chirche. And sif synne, among ofir fingis, is moost abhominable to God, and ypocrisie, among ofere synnes, is moost abhominable to treufe, Crist clepif wiseh fis synne abbominacioun it shf For synne, abhominable ^ "De Consider atione, lib. ii. cap. 7. sedens.' ' Simla in tecto, rex fatuus in soUo IN THE CHIRCHE. to God, shulde be abhominable to men. And fis is a dls confort to f e goosth ijen of trewe men ; for if we fenken how fat Crist helpide his Chirche goosth, and put his liif for his Chirche, to bringe it to fredom, it were a greet dlsconfort to se a fend sitte in Cristis stede, and hve and do eontrariousli to fe dedis fat Crist dide. For as a good heed doif confort to f e meyne of fis heed, so a foul, abhominable heed doif dls confort to his meyne. And so it were more dlsconfort to han sich an heed in f e Chirche, fan to have an heed of a dragoun or an eddir. pis witt undirstondif Crist bi fes wordis, as we supposen. And, bi oure protestacioun bifore ^, we wolen mekeli amende fis, or ajen-calle fis, if we ben taujt fat it is fals. But quyk resoun, or auctorite, shulde meeve men to Goddis witt. As many foohs arguen here fat if Crist hadde fis witt he wolde have said more opynli to profit of his Chirche, — but here we seien fat Crist spekif ofte, bofe in fe eelde lawe and in fe newe, derkli to many men, for f e profite of his Chirche. For, bi fe lore of Austin, Crist wole fat men have mede for to tra veile for Goddis lawe, and to seke fe witt ferof; and men can not disprove fat ne sich witt, hid for a tyme, profitif to Cristis Chirche, as dampnynge of men profitif. But jit Anticrist grutchif here, and seif, fis 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 fat many wittis, which ben hid in Goddis lawe, weren unknowun to fes doctours. Whi myjte not God hide fis witt, th fat f e malice of fese popes meevede men to undirstonde it ? And here we axen of Anti crist, to what Crist spak fes wordis ; and putte he his witt bi ouris, and disprove ouris if he can, and prove he his contrarie witt by resoun or autorite. Wel men witen bi bheve, fat siche popis synnen moche ; and sich synnes, longe gedrid, moten algatis have a foul ende. Whi shulde not oure Lord Jesus 397 " These words may perhaps merely refer to the language of the opening paragraph of this tract. But it seems at least equally likely that Wyclif meant to refer to the public protestation, which he made in 1378 before the pope's delegates, of his willingness to retract any errors that he might be proved to have fallen into. See Lewis' Life of Wyclif, p. 69. but this view is only put for ward as prob ably true. 398 OF MYNYSTRIS What is meant by men fleeing to the moun tains, and by the men that are in the house. tehe profecie of fis synne ? But jit Anticristis clerkis grutchen agens fis witt seid here, and seien, fat Danyel fe profete foujte nofing of fes popis ; how shulde fis profecie be re ferred to fese men, sif fis holi man Danyel was a profete of fe eelde lawe ? But here f e fendis procuratour shewij) opinh his fohe. For Crist, fat mai neifer erre ne synne, lymytif fis word to f e newe lawe ; and sif Danyel teelde of Crist, how fat he shulde be deed, whi myjte he not make profecie of fingis fat shulden falle to Cristis Chirche ? pus f e patriark Jacob prophecide of fe tyme of grace. And bishopis, but algatis f e pope, shulden knowe bofe Goddis lawes ; and fis token fei beren on hem, whanne fei hilen hem wif hir mytir^ And fus Crist and Danyel, of fe newe lawe and f e elde, tehen bofe fis profecie, but to what witt, ofer fan is seid ? Aftir seif Crist fat, panne men pat hen in fude, fle pei to hillis. And he pat is in pe hous, come he not doun to take oujt of his house ; and he pat is in pe feeld turne he not ajen to take his coote. pes wordis of Crist ben mysty, but fei ben ful goode, and ful of witt and counceil, whoso coude undirstonde hem. But preie we to Crist, wisdom of fe Fadir, fat he jyve us witt of hem, if he like, to oure profite. But jit we undir stonden fus, stondinge oure protestacioun, fat fese men ben in Jude fat ben prestis of Cristis Chhche ; for Judea is confes sioun hj and fes preestis shulen principali confesse Jesus Crist in word and in hif. pese preestis shulden flee to hihis, for to take ensaumple of hoh preestis fat weren bifore, and lyveden pore liif of almesse, and speciali to fe hije hh, \at is Jesus Crist, how he hvede fis pore lif, al if he were in fe heijfe of hihis, and alle men shal flowe to him, as Ysaie seif. pe secounde part of f e chirche is seculer lordis, and fei ben " The two horns, or points, of the mitre, are emblematic both of the two testaments, and of the tra ditional horns on the head of Moses. According to Wezer and Wette {Kir- chen-Lexicon), the form of episcopal consecration in the Roman Church contains the following passage: ' Imponimus, Domine, capiti hujus antistitis et agonistae tuae galeam munitionis et salutis, quatenus deco- rata facie tt armato capite cornibus utriusque teslamenti teiribilis appareat adversariis veritatis.' The allusion to the ' lucidissima cornua ' on the face of Moses follows. " St. Jerome explains Juda to mean ' laudatio, sive confessio.' See Gen. xxix. 35. IN THE CHIRCHE, 399 in fe over part of fe hous, for her woridli lordship. And hem fallif to defend pore men from feves and yvel wedris ; but come fei not doun to take oujt of her house, for fei shulden not falle from fe hijnesse of Cristis lawe, for noo worldh good fat Anticrist bihetif hem. And algatis fe emperour shulde stonde in fis purpos, for Crist seif singulerli to him fat is in f e roof. But God wolde fat lordis wolden do her dever here, and assenten not wif f e fend, ne come adoun fro Cristis lawe for no worldli wynnyng ; for sich wynnyng were losse and harm to men fat comen doun. pe fridde part of f e Chirche is seid to be in f e feeld ; for laborers comunli maken fe fridde part of fe Chirche. And turne fei not ajen to kepe her worldh goodis for drede of Anti cristis curse ; for fat bringif in ofte blis. For f e Psalm of David seif ; pei shulen curse and fou shalt blesse ; and Crist seif to hise aposths, 3e shulen be blessid whanne men shulen curse JOU. And so sich cursing of popis is tokene of blessing of God. And if f e Chirche were wel enformed of fis sentence, wif hise labelhs, men shulden not drede feyned cursingis, ne lette for hem to sue Cristis lawe. But bhsse fat suef siche cursingis shulden make men hardi to sue Goddis lawe, for mede fat suef after fis cursing is f e moste mede fat man mai have. But, for fis tyme is perilous, and many assenten to fe fend, Crist seif a maner of prophecie ; — Woo is to hem pat beren chil dren, and to hem pat nurishen children, in po daies of greet peril. But preie je pat joure fleying be not in wynter ne in Satirdai, Wif f'e protestacioun seid bifore, undirstonden men fis tixt fus. First, Crist telhf fe perils fat shulden falle in fis tyme, how many men shulde go to helle for leevyng of Goddis lawe. For if ech man hadde a felowe, fat were as strong a man as is he, fat wolde smyte him to f e herte, and cast him aftir into deep water, fis were a ful perilous caas to men to lyve among her breferen. But fis tyme is more perilous, for many foulen her breferen wif synne, and putte hem to depe helle; but fis is more yvel fan fe firste. And fis tellif Crist here, and Poul also, of fis perilous tyme fat shal come of fis synne, fat men shulen be lovyng hemsilf. And fis fleying fahif in wynter to men fat ben among siche breferen fat han her charite a cooldid. and by those that are in the field. The spiritual perils of those that Hve in these days. 400. OF MYNYSTRIS The pope has no such prero gatives as are claimed for him. What is meant by men fleeing on the sabbath day. Heavy tribula tions, arising from the false doctrines afloat as to the pope's authority. and wanten love of Goddis lawe, and tehen more bi f e popis lawe fan bi f e lawe of Jesus Crist. For, as fei seien untreuli, f e pope is evene wif Petir in power, but who shulde untrowe Petris sentence ? sif his writing is bileve. Men fat han love of Crist, and so hete of somer tyme, witen wel fat Petir hadde power and witt for to write bheve; and fis power and fis witt wanten to preestis after aposths. For Poul hadde passingli fis power, for to knowe bileve of fe Chirche ; for fis keye hadde Poul more fan Petir, or ofer fat Crist wolde not jyve fis witt ; but power is evene in preestis to assoile men of her synnes. And so ahe goode popis have evene power to teche fe wey to hevene, and to assoile men fat ben contrit, for God assoilif ahe sich first. And many pointis of Goddis privy witt hadden Poul and Joon, fat Petir wantide ; and ahe fes writeris of Goddis lawe hadden autorite of God to be scribis of Goddis word, fe which autorite wantif to preestis aftir. And so men shulden specifie power and cunnynge fat ben in preestis ; for in summe f e aposths passen, and in summe fei ben evene wif ofir. And fes men fleen in Saboth fat tehen to mouche by fe popis lawe, and trowen to cerymonies ferof, as it were lawe of Jesus Crist. For it is knowun fing to men fat oure Saboth is turned to Sunday. And, as fei seien, fe pope ordeynef fat fus fe Saboth shulde be turned; and men of fe chapitre lawe chargen more traveile on fe Sondaie fan fei done a deedh synne, done fanne or in ofir tyme. pes two men ben en combrid to helpe hemsilf to flee fis peril, fat wanten hete of charite and tellen to moche bi mannis lawe. And panne shal be greet tribulacioun, what manere was nevere before fro pe bigynnyng ofpe world, m shal be done aftir. And but jif pes daies shulen be abreggid, per shulde not be saved ech fleish, fat God haf ordeyned to blis ; but for chosen men shulen pes daies be abreggid. Here men fenken fat Crist spekif of tribulacioun of soule, for men shulen be obhshid to f e peyne of hehe for synnes fat fei shulden do; and vertues shulden be finne sowen or usid in Cristis name. Bileve shal be exihd, and in stede ferof shal be take fis eresie, fat fe pope mai not synne ; but whatever fat he feynef to bynde or unbynde, it shal WYCLIF. IN THE CHIRCHE. 401 be so in hevene ; for Crist mut nedis assente to him. And in stede of hope of blisse shulen men hope fis popis helpe, summe in fatt beneficis, and sum in jifte of croiserie, and sum in con fermyng of fe pope, and sum men in cursyng of her enemyes. And al fis shal be boujt, as who bief an oxe or a cow. And, as anentis charite, it shal be turned to love of money. And for sich hevy love of fleish and of worldh goodis, shal many men be kihid and moo dampned to hehe. Men han herd of batels bitwixe rewme and rewme, but so general striif » as now is among many rewmes was nevere herd bifore fro bigynnyng of fe world. For al oure west lond is vrif fat 00 pope or fat ofir ; and he fat is wif fat oon, hatif fe tofur, wif aUe Jiise. And jit ipocritis feynen fat al fis is for charite; and fis ypocrisie is worse fan fat ofer synne bifore, for fis world growif in synne fro yvel to worse. But fis tyme shal be short, as Crist seif, fat mai not lye. For as alle moten nedis be saved whom Crist haf ordeyned to bhs, so fis tyme mote nedis be short, to helpe hem fat ellis wolden perishe, and so, not ech fat God haf ordeyned to be saved shulde come to bhs. And so God mut nedis ordeyne sum remedie in fe meenes; for as fier wolde ever brenne, stondinge f e mater of fier, so synne wolde ever growe, but jif Crist wif drouj f e mater. And fus God mut nedis put fier and synne in hehe, and departe hem from holynesse fat he haf ordeyned on ofir side. And fus, sif bileve techif men fat fese wordis moun not be fals, and Crist himsilf biddif men fat reden hem undirstonde hem, what men of rijt bheve shulde not undirstonde fis gospel ? And Crist medhf medecine for fis tribulacioun, fe which expownef sum weye f e witt of fis gospel. For Crist seif, fat mai not lye, pan, if ony shal seie to jou, Lo, here is Crist, or pere, trowe je it not. And bi fes wordis fenken trewe men, sif Crist tellif here ground of fis harm, and Crist telhf fat men shulen a ' The vanity rather than the in terest of the nation determined the court and the clergy of France. The stales of Savoy, Sicily, Cyprus, Ar- ragon, Castile, Navarre, and Scot land, were inclined by their example and authority to the obedience of Clement the Seventh, and, after his SEEMONS. VOL. II. decease, of Benedict the Thirteenth. Rome and the principal states of Italy, Germany, Portugal, England, the Low Countries, and the king doms of the North, adhered to the prior election of Urban the Sixth.' — Gibbon's Decline and Fall, ch. Ixx. Distracted state of Europe owing to the schism ui the papacy. By those who say, Lo, here is Christ, or there, we may understandthe adherents of the rival popes. »d 4oa OF MYNYSTRIS By the false Christs and holde, summe fat here is Crist, and ofer men fat fere is Crist, in hem fat feynen hem Cristis vikeris shal al fis discencioun rise. For as Grekes han seid bifore fat fei han f e rijt bileve, and in f e Chirche of Rome is errour, for synne fat rengnef in fe pope, so seien fese Sarasynes fat Cristene men han fals bheve ; and Jewis seien also of Cristene men fat fei ben fals, for fei trowun not in Crist, ne suen him as fei shulden do. For if fei wolden lyve in vertues, as Crist lyvede and taujt to lyve, fei shulden have pees among hemsilf, and ofir men wolden turne to hem. But now fe moste falshede and synne of fe world is in f e pope, fat feynef fat he is Cristis viker, and moost holy man fat lyvef ; and fus comef divisioun to f e laste, if God wole. For sum men seien fat here is f e pope in Avynoun, for he was weh chosen ; and sum men seien fat he is jundir at Rome, for he was first chosen a. And no man of bileve, fat trowif fat Crist is al witti, shulde untrowe fat ne Crist telhf here of fese dyvysiouns ; and fat f e pope, fat feynef him viker of Crist, is a greet cause of ahe fese divisiouns. And as he gabbif on Crist and him, fat Crist lyvede fus, and taujte him, and bad him for to do fus bi auctorite of Crist, fat defendif him from ahe men, so Crist bad him to defende dowing of fe Chirche, and clepe it patrimonie of Crist fat was don on fe crosse. Sich blasfeme gabbingis, fat ipocritis maken ajens Crist and his lawe, disturblen f e Chirche. And as Jesus in fe elde lawe was clepid passingli Crist, for he was a greet profete to help men and save men, so fes popis seien now, fat bi graunt of hem fei ben passingli Crist; for fei passen ofer preestis, as fe sunne doif fe moone. And so Crist seif sofh, fat many shulen come in his name and seie fat, I am Crist, and disseyve moche folk. And Crist tellif fus f e cause of fis word ; per shulen rise, seif Cxist, pseudo-Cristis and pseudo-prophetis, and pei shulen jyve grete tokenes, artd woundris perwip, so pat. If it mai he, men he broujt into error, jhe,pe chosen of God; but fis laste mai not be. Bi fese pseudo-Cristis, and bi fese pseudo-profetis, undir- » This passage proves the treatise to have been written within the pontificate of Urban, a.d. 1378-1389. IN THE CHLRCHE. 403 stonden men fes popis and her wyngis, for pseudo is a fals oon, ordeyned to peyne ; and so fese popis and fese freres moun wel have fes two names. And herfore fe pope maynteynef fes freris as a fadir doif his chhd, for fei holden him up. And fis pope is patrone of ahe fes newe ordris ; and fei jeven perdone and leve to fijte, and fijten hemsilf, and feynen fis bi Cristis lawe, and algatis pursuen men fat reversen hem. And moo feyned woundris of dremes » and fals tahs herde nevere man sowun, fan freris tehen here. And many men, fat bifore weren holde trewe men, drawun in her homes for fes apostates. But everemore we ben redi to ajen-cahe fis glose, whoso prevef fat it is fals, or elhs techi)) a beter. Wel I woot fat sich a fend mut algatis have helpe, fat bi ipocrisie shal disseyve fe peple. And betere he myjte not do fis, fan to feyne sich a power fat is unknowun in dede and in resoun. And fis power is moche of blis, as fis fend feynef, and groundif him nakidly of fals un- dhstonding of wordis of Crist, as trewe men moun wel wite. Lord I who knowif not f e fahace of fis fend, fat fis pseudo haf power to do siche woundris ? For Crist grauntide his children to have sich power, whanne he grauntide it bifore, and resoun approvede it. Sich fahace of fese fendis shulde ech man knowe, and trowe fat, if fei reversen Crist, Crist jevef hem not fis power; and trowe more to juste dedis fan to bulhs in fis mater. And Crist spekif of fes tokenes, and eke of fes woundris ; for sich dremed tokenes shal disseyve many men, and sich feyned woundris, jhe, after f e dai of doom, disseyven fes foohs fat trowen fat fe pope is God. For, certis, God myjte not graunte fis perdone, as fis pseudo feynef ; but fus ben Pouhs wordis sof, fat Anticrist sittif in f e temple of God, and feynef him more fan Crist; for Crist grauntide nevere, ne myjte graunte, sich perdone. And Crist telhf after fe ende wherfore he tehif fis prophecie. Lo, seif Crist, / have bifore seid to jou. Herfore, if men seien to JOU, Lo,pis Crist is in desert, wole je not wende out to se him, ne to trowe in him. And if men seien of anof ir, Lo,pis Crist is in a privy place, as in a castel, or chambre, trowe je mt herto, !" See ante, page 166. D d 2 false prophets are meant the two popes and their sup porters. 404 OF MYNYSTRI S Good men. whichever pope they recognize, refuse to m- terest them selves in the quarrel be tween them. and wilt have no deahngs with friars, and set at nought their anathemas. And here trewe men fenken fat Crist jyvef a good rule to avoide sich feynyngis. Whanne fat fei shulen come, trowe men not to hem, but take hede to her groundinge ; and, if fei prove not fat it is bileve, loke fat fei avoide it on a war manere. As sum men seien here, fat fei wolden fayn trowe fis, if fei wisten fat it were bileve, or her wittis taujte hem fis, or resoun approude it ; but fei seen noon of fes free, and so fei dar not assente to fis, lest fei be ledde in falshede ajens fe reule of Crist. And of fis men han two ofer reulis, fat helpen hem in fis liif. Oon, fat whefer pope men nennen, fei bileven not fat he is Cristis viker, and so fei wolen neifer fijte ne flite in fis cause fat is uncertein. But as Grekis and ofir strangeris ben here in pees, and leeten foolis fijte, so trewe men ben here m pees, and neifer wolen fijte here ne dispende. For fis were a fendis cause, to fijte and prove fis to be Cristis viker ; sif Crist wolde not fat men foujten for him; and who woot whefer fis be a fend ? pe fridde reule fat men usen here, [and] puttif many men to reste ; fei delen not wif fes newe ordris, but supposen hem heretikes, be fei mounkes, be fei freris ; for fei grounden hem not on resoun, but fei ben newe binefe bheve, and suspect for many causis. And so ben ahe fes prelatis fat han posses sions in f e name of Crist. And neifer cursingis ne blessingis of sich ben chargid of fese trewe men. And if fei hadden many felowis to holde fis, and f inge fat suef, it were a weie to bringe in f e firste ordenance of Crist. For Crist biddif us not bileve to sich preestis whatever fei seien. How shulden men jeve hem goodis or commune wif hem in word or dede ? And Crist biddif of himsilf fat men shulden trowe to hise workes. And fus men shaken freris awey as Etnyeus* or pubhcans ; and algatis sif fei wolen not jyve her feif undir her comun seel, and putte it bi oure elde feif, fat trowif fat fe sacrid boost is Goddis bodi in forme of breed, as Crist seif. But, for Crist haf teeld in maner of his comyng to fe laste doom, he tellif more of fis laste comynge, how it shulde be swiftii. As pe lijtnynge comep out fro pe eest, and apperip unto pe ' Ethnicus ' in the Vulgate, Matt, xviii. 17. IN THE CHIRCHE. 405 west, so shal he comyng of mannis sone tope dai of dome. And wherever pe bodi be, shulen pe eglis be gedrid. And anoon, after tribulacioun of po dales, shal pe sunne be maad derk, and pe moone shal not jyve hir lijt, and sterrls shulen falle fro hevem, and vertues of hevene shulen be mooved. And panne shal seme a tokene of mannis sone in hevene ; and panne alle pe kynredis ofpe lond shal sorew for her synnes ; and pel shulen see mannis sone comyng inpe doudis of heve-m wip a moche vertue and wip majeste. And he shal sende hise angels wip a trumpe and a greet vois ; and pel shulen gadere Cristis chose-m from four wyndis of hevene, fro pe hljeste place of hevenes unto pe eendis of hem. Of pe fige tree lerne je pe parable, Whanne pe braunche of it is tendre, andpe leeves brode, je witen pat somer Is nlj. So and je, whanne je shulen se alle pese pingis, wite je pat pe comynge is nyj in jatis. Sopli, I seie to jou, pis kynrede shal not passen til alle pingis be doon. Hevene and erpe shulen passe, but my wordis shulen not passe aweie. Of pat dai no man woot, mpe aungels of hevems, butpe fadir aloom. But, as it was in daies of Noe, so shal be comyng of mannis som. For as pei weren in daies bifore pe greet flood, etynge and drlnkynge, weddinge and takinge to wedde, to pat daie pat Noe wente into pe ship, and pei knewen not III pe flood cam, and took awei hem alle ; so shal hepe comyng of mannis som to jugement. pes wordis ben treuh undirstonden of f e dai of dome, but jit fei ben ful derk, as oure Lord wole mesure hem. It is seid comunh fat Crist shal come doun in haste, in cloudis of fe eir, as he wente up in cloudis. And here men douten comunli, whefer fat Crist shal come into f e valey of Josaphath or into ofir place of fe eir. And it semef fat Crist wolde fat fis witt were fus knowun to men, fat wherever his bodi were, shulden be gedrid men fat shulden be saved. And fes men ben clepid eghs, for her hij lyf in hevene ; and it is likly fat fis shal be in f e eir, and dampned men in erfe. And Crist shal come in his bodi, wif tokenes of his passioun ; and fei moun be in soth bodi, and after be severid as he wole. Greet multitude of aungds of hevene shal come wif Crist to fis doom, and alle fe spirits of men in hevene shulen take hem able bodies, pis trumpinge shah be moving togidere of bodies of men fro eest, west, north. The day of judgment 4o6 OF MYNYSTRIS Fantastic inter pretations need not be adopted. and south, as Crist himsilf haf ordeyned. But muse we not whefer fis trumpe shal be of bras or of silver, or it shal be an horn, and be left here in erfe. Sich wordis ben sofeh spoken here, to make men drede f e daie of dome ; for he is not on Goddis half fat dredif not fis jugement. It semef bi fis text of fis gospel, fat soone aftir fe hijeste of Anticrist shal be fis daie of dome, wif signes fat Crist tellif here. But we dar not take of fis text, fat fiftene jeer bifore shal be shewid fiftene tokenes to warne men of fis dai; but alle f e signes fat Crist tellif here mai be in an hour or lasse. pe sunne mai be derkkid beter bi fumes fat shal deer fe erfe, and jit it mai be brijter, aftir fat fe prophete seif. pe moone mai be to men in erfe al derk, or hid to hem, and jit aboven, in deer lijt, be brijt, as fe prophete seif. pe fallinge of fe sterres fro hevene mai be visiouns in f e eir, fat bodies glorified shulen shewe in comynge doun to dampned men. Movyng of vertues of hevenes, shal be of God in hise aungels, fat shulen gadere f e bodies of men, and teche men whiche fei shulen have. And muse we not wher ahe men shulen be of oo stature fanne, or whefer ech shal have fat bodi fat he hadde here in erfe. We ben sikir of bileve, fat it shal be at fat dai as it is best for to be, or as men shulen wihen fat shulen be saved ; and among dampned men shal be sovreyn rijtwisnesse. And muse we not whefer al f e filf e fat now is in fis world shal be fanne gaderid in hehe, and medlid wif fier to punishe men. pes foure wyndis fat Crist spekif of moun be foure mevyngis of f e eir, in which mennis bodies shulen be moved, to ech man to take his bodi. And fis mai be souner doen fan it is spoken now of us bla- berers. And ahe fe meedful foujtis of hevenes, fat goode men hadden, shulen be gaderid, and also veyn foujtis of ofur men ; and f e fruytis of fes foujtis shulen be meritis or deme- ritis. And rijt as God makif al in mesure, so speciah it is of fes merl. For if a fige tree be shapen here to his fruyt and to his eende, moche more is mankynde shapen to fe ende fat God haf ordeyned. And so, whanne saved men ben redi in noumbre and in quahtees, shulen also dampned men ben redi to take f e ordenaunce of God ; for fis tyme mai laste no longer, ne fis dome be deferrid. IN THE CHIRCHE. 407 And fanne fes blasfeme prelatis and thauntis, lordis of fis world, shulen lurke for drede of her synnes; but fei shulen rekene ful evene wif Crist. And fanne shulen men wel wite fat fes popis and her wyngis speken not al gospel in magni- fiyng of hir power ; for fanne shulen alle indulgencis and cur singis be weyed wif Crist, more or lasse, aftir fat men have loved or hatid his lawe. And sif we have f e same lawe, fat evermore shal stonde wif us, he is an over greet fool fat musif on newe lawes made of men, or dredif to stonde here for a treufe ; for fere shal ful redresse be made. And herfore Goddis law clepif fis dai fe dai of fe Lord, which is God; for no man mai lette, at fat dai, rijtwisnesse to be redressid. And fis is dai of f e marche ^ fat al shal be aftir f e jugis whle ; and so kynrede fat shal be saved shal laste wif hem fat shal be dampned til fat al fis fing be fulfilhd ; for Cristis word mai not passe awey. Hevene and erfe mai be changid, but Cristis sentence mut nedis stonde; and it mai nofing be chaunged fro fat fat God haf ever ordeyned. Knowinge of fe dai of doom, what tyme it shal evene be, is approprid to fe Godhede; and so fe Trinite woot it wel; but first fe Fadir woot fis, as he is first of f e free persones. And it stondif vrif fis witt fat Cristis manheed, and aungels bofe, knowen fis dai but bi Goddis grace. And it semef fat Crist wolde seie fat fis dai shal be hid to f e comunte of men, unto f e tyme fat it falle ; for fus it was of Noes flood, as Crist tehif wiseh. Ahe fes fingis fat we han spoken in longe tyme mai be soone filhd, for Crist is swiftier in hise werkes fan oure tungis ben in her speche. Here it is peril for to adde or to bregge fro Cristis wordis; and ferfore men shulden be war fat expownen Cristis lawe. For it is open heresie to graunte or denye fat fat Crist himsilf reversif. For whoso seif fat fis Lord is fals, he synnef hugeh ajens him, sif he fahlif fus in bUeve. And so sumwhat is seid here bi supposing or gessing, and sumwhat bi bileeve, and sumwhat bi quyk resoun. But over fis, Crist tellif in comun how fis jugement shal be, and devydif al mankynde in fre partis, as he doif ofte. panne shulen he two In Pe feeld; Pe toon shal he taken and Pe topir left. » This word appears to be merely the French marehi, market. At that day the falsehood of Eopes and pre- ites shall be exposed. The time of the last judgment known pri marily to the Father only. The different dooms of those employed in the same pur suits. 4o8 Interpretation. The good and the evil ser vant. A dreadful text for bad prelates. OF MYNYSTRIS Two f emails shulen be grynding at a queer m ; pe toon shal be taken andpe topir left. Two shulen be inpe bedde ; pe toon shal be taken and pe topir left. It is seid comunh, fat Crist partif here mankynde in free partis ; and ech of hem Crist dividif in two partis; fe oon part shal be take to hevene, and fe tofir part shal be left to peyne. Sum men ben ordeynours of mennis state here in erfe ; and fes men ben in f e feeld ; and sum men of fes shulen be saved, and sum men of hem shulen be damp ned, after fat fei have served here, pe secound part is lower, fat is bitokened of wymmen ; and fis part is laboreris, and ofir fat travehen in peyne. And sum of fes shulen be saved, as innocentis and trewe workmen, and sum men of fes shulen be dampned, as fes fat ben not baptisid bi baptym of fe Hoh Goost, and ben unworf i to be saved, pe fridde part of man kynde is divided in two partis. Sum men lyven contemplatif hif, as fese fat resten in her bed,' and have oile of hevenli fingis ; and al fes shal be saved. And sum men lyven a f oujtful hif, and resten in feir bed fro workis, but fei fenken not on hevenh fingis, or elhs hem wantif devocioun. And siche ben many calkelatours, and astronomye and ofir sciencis. pe firste of fes ben taken to hevene, and f e tofir ben left to hehe. And herfore Crist biddip us wake, for we kmwun not what houre oure Lord is to come, pat pinge wite je wel, pat if pe hosehon/Je man wiste what hour pe peef were to come, certis he wolde wake, and suffre Mm not to myne his hous. And perfore be je redi ; for what houre pat je gesse not, mannis sone is to come. Who, gesslst pou, is trewe servaunt and war, whom his Lord hap put above his meyne, pat he jyve hem mete in tyme? Blessid be pat servant, whom, whanne his lord shal come, shal fynde so doinge. Sopeli, I seie to jou, for upon alle Mse goodis he shal putte him. But if pis yvel servaunt shal seie in his herte. My lord makip dwelling for to come; and if he gynne to smyte pe lordis servauntis pat ben wip him, and if he ete and drynke wip drunken men ; pe lord of pat servaunt shal come in pe dai pat he hopip not, and in hour pat he knowip not, and shal departe him, and he shal put his part wip ypocritis ; per shal be wepynge and gnasting of teep, pis laste word, unexpowned bifore, is dredeful to prelatis. IN THE CHIRCHE. For as fe servant is blessid of God fat feedif goostii his sugettis, so fat prelat is cursid of God fat faihif in fis foode. And he smytif hise breferen fat dwellen servantis wif him; for alle men here in erfe ben togider Goddis servantis; and he smytif hise breferen oo manere or ofir. For aljif summe woode preestis leeven for to preche, and han joie to fijte, bofe in her owne persone, and to lede men to fijte, nefeles ofer prelatis smyten her breferen goostli, not oonh for fei spohen her goodis and lordshipis fat fei shulden have, but fese meblis of pore men fei ravishen from hem, and hiden hem ; and algatis fei smyten fe soule, whanne fei done injurie to men, whanne fei wifdrawun preching and service fat fei shulden do. And so fer worldh hif, fat lettif sich service, is moche worse fanne a strooke upon f e cheke wif an hand ; for f e face of f e soule is more worfe fan f e face of f e bodi, and so smytinge in f e soulis face is worse fan bodhi smytinge. And fus biddif Crist, If a man smyte fee in f e goosth cheke, for love of fe bodih cheke, jyve him fe tofer; for losse of bodih goodis is lesse fan losse of goosth goodis ; and fus many bishopis smyten her sugettis. And fes foohs weenen fat fei do wel in dowing of her chirches ; but love of worldli goodis haf maad hem over drunken, for her wittis ben undisposid to perceyve hevenh goodis. And alle fese drunken prelatis sein in her hertis fat Crist dwehif longe bifore he come to f e dome ; and ferfore in f e meene tyme fei shulen lyve as f e world axif, and take gladnesse of fe world aftir her astaat. Certis, fes ipocritis ben out of bUeve ; for fei shulden trowe fat her spirit shal ever be ; and sif f e dai of doom mote nedis be sum tyme, fei mut come to rekenyng, as Crist tellif here. And dwehinge of fis juge telhf fat her peyne is more ; for a darte fat comef of fer smytif more grevouseh. And fis daie comef as faste as ony tyme mai come ; for no tyme mai come swiftiier fan comef ech tyme. Oo tyme comef bifore anofer, but noon faster fan ofer. And him fahlif bileeve, as beest, fat takif not fing but fat is now. And herfore seif Moises : Biside us is f e dai of losse, and tymes hasten to be present. For sif al tyme fat shal be is present to God, wite we wel fat fe dai of dome comef certeinh and swiftii. pese prelatis of fe world eten and 409 Deut. xxxii. 3S- 4IO OF MYNYSTRIS The popes and the friars are going the way of per dition. Arguments of the papal theologians. drynken wif drunken men ; for fei kepen to have no ser vauntis, but men fat ben riche to fe world; ne have speche wif ofer men, but wif rich men and worldli. And herfore fe fadir of fe freris techif hem to wexe riche, and to feyne her povert in ech persone, but to grounden richesse in fe greet persoone^, and fere fei resten more falseh and more sinfulli ajens Goddis lawe fan if fei weren in a simple persone. And ahe fes men ben drunken ; but more fes ipocritis fan ofir. And fis drunkenesse of hem makif hem not to hope comyng of f e dai of dome, ne our of her deef ; and so fis tyme moot nedis come unwarly to hem. And at fe day of dome shal God departe fis prelat fro men fat shal be saved, as kidis ben departid fro sheep ; and his part of f e jugement shal be wif ypocritis. For al if alle dampnede ben ipocritis, jit ypo crisie is more in preestis, fat feynen her staat bier fan it is in woridli men; and herfore of her owne mouf fei shulen be dampned depper fan ofer. Lord! who mai be depper dampned fan shulen be fese false popis ? For fei seien fat fei ben moost blessid, and jit fei grounden ahe synnes of f e Chirche ; for fei consenten to werris and to wrong hif of seculers ; and ahe f e synnes fat prelatis done fei autorisen, as heedis ferof. And ofir meede han fei noon, but worldh goodis getun bi symonie ; and fes goodis shulen not helpe hem at pe dreedful daie of doom. And fus fese newe ordris ben groundid in ypocrisie ; for alle her signes serven of noujt, fat fei han over Cristis reule, but to crie her holynesse over ofer woridh men. And sif fei myjten be as hooly wifouten sich feyned signes, eifer fei moten in hoolynesse passe disciphs of Crist, or elhs her signes ben false, and hemshf ben ypocritis. And herfore Crist clepif so ofte fes Farisees, ypocritis, and seif here fat false prelatis shal have her part wif ypocritis. And so it is hch to men fat fes ipocritis shal be deppist dampned. Ofir wordis of fis gospel ben expowned in ofer places. But here men grutchen ajens f e witt fat here is jovun to fis gospel, and speciali herfore, fat it sownef ajens f e pope, and so ajens " Wyclif employs the phrase ' greet persone ' in the sense in which we now say ' corporation." IN THE CHIRCHE. 411 hooh Chirche, as heretikes casten to distrie it. For if fer were noo pope, and fe Chirche were not dowid, how shulde fe Chirche stonde oferwise fan hefene men? Also, Crist or deynede Petre to be, aftir him, heed of f e Chirche ; how shulde fis bodi be wifouten heed, sif Crist and Petre weren heedis ferof? Also Crist, bi graunt of his word, mai not forsake his Chirche ; and so he mut goveme it in bileve and ofir pointis ; but sif himshf comif not doun aftir his assencioun, he mut nedis have a viker, to rule fe Chirche after him. Also, fe more part of f e Chirche, bofe lerned men and lewid, wolen assente to fis sentence; who shulde fanne denye it? sif fat God meevef f e peple to consente to fis sentence. Here men seien mekeh, and taken God to witnesse, fat her entent and her wil were fat f e Chirche stood wel ; but fei sup posen as bileve, fat bowing fro Cristis lawe and breking of his ordenaunce, doif harm to f e Chirche. And fus her entent and wihe were, fat f e Chirche stood bi Cristis ordenaunce ; and fei weren out of bileve, and blasfemeden ajens Cristis witt, fat dissentiden herfro, or seiden fat it is now betere. And herfore pore preestis seien fat turnyng fro Cristis lawe doif harm to f e Churche more fan ofir fing ; and fus her entent were to sue Crist as fei moun. And fus fei wolden fat dowing of f e Chirche were awey, wif fes newe ordris, and al newe fing fat is not groundid in fe ordenance of Crist; and aftir fis fei moten speken ahe fingis fat fei seien. As to f e firste, trewe men seien fat as longe as Crist is in hevene, f e Chirche haf f e beste pope, Crist, fat is heed of ahe seintis. And distance, more or lesse, lettif not Crist to do hise dedis, for he bihetif fat he is wif hise ahe daies to f e ende of fe world; and he ordeynef Cristene men to profite here as him likif. As anentis fis dowinge, men trowen it is veny- mous ; for poverte and wanting of sich goodis was taujt of Crist, and not fis dowing. And in tokene of fis fing, in Cristis tyme and long aftir froof fe Chirche and growide brood; but sif it haf unfrivun. And wite al freris, wif ofir ordres, whefer fis experience be trewe, and fei shulen nede, bi her bileve and her owne hif, seie fe sofe. And so, sif vertues and bileve ben hid in mannis soule, and in hem stondif fe edifiynge fat Crist Reply. The Church needs no other head than Christ 41 a OF MYNYSTRIS Peter was a captain in the ^ Church, not ' its head. The mode of choosing popes is such as to inspire no con fidence. tehif moost bi, fan shulde fe Chirche of Crist be severid fro hefene men; but now men ben hefene in soule, and oure ordre stondif wifouten, in signes; and fis is more horrible fan if mennis skyn were taken of hem. To f e secounde resoun fat is maad, trewe men seien on fis manere. pei graunten fat f e Chirche binefe haf an heed, fat is Crist, heed of aungehs and of men, ahe fat weren, or shulen be saved ; and we doren not putte two heedis, lest f e Chirche were monstrous. But wel we witen fat Crist wolde ordeyne ever more oon beter fan anofir to wende to hevene bi his lawe, as he dide Petir for a tyme; and if he ordeyne many felowis to helpe Peter, as he dide Poul, so mouche more ben men holden to God. And fis reversif not his ordenaunce ; for ech apostle hadde in his contre pleyn power, wif helpe of Crist, so fat noon hadde nede of Petir, to renne and be confermyd of him. And if ony seie fe reverse, lete him prove it bi autorite ; for resoun faihif in fis mater, to prove fis fing fat men dremen. And so Petir was not heed of f e Chirche, but a capteyn of fe Chirche. And certis werriouris wolen scorne fis resoun, fat if a man be capteyn, he is heed. Petir was capteyn for a tyme, and aftir him was Poul capteyn ; and fer was noo strhf in fis, which of hem shulde be capteyn ; for hem fel noo worldli wynnyng, but more traveil axif more blis. And so, if men wolen not be apis, but speke bi ful similitude, fei moten maken pore staat of f e Chirche, as it was in Petiis tyme, and in fat forme fat Crist chees Petir, chees an able man as was Petir. But al f e world wole skome fis skile, fat if Crist, bofe God and man, chees Petir bi pure Goddis lawe, fanne f e cardinahs aftir shulden cheese a feend bi pure mannis lawe. Certis, neifer fese cardinahs cheesen oon able as Petir was, ne ordeyne him to be pore, as Crist ordeynede ahe hise aposths. And where Crist seij, in his Fadir, who was moost able of his apostlis, fes cardinahs loken bi her lawe who is moost myjti to f e world ; and fus fese two elecciouns goen even bi contrarie weies ; and over lewid is fat lawyer fat seef not fis diversite. To fe fridde seien trewe men, fat fe first word and fe secounde ben sofe; but fes blynde bussardis moten knowen first what is Cristis Chirche. pere ben free Cristis chirchis; IN THE CHIRCHE. oon fat haf vencussid, and is above ; anofir fat slepif in pur gatorie ; and neifer of fes axif sich a pope ; but f e fridde is fijting here ; and fis wif ofir axen Crist her heed. And which of fese is moost pore, moost meke, moost servisable, is capteyn of hem bi fe jugement of f e Heed above. And fus shulden men leve worldli pryde and worldh lawis in fis mater, and triste algatis to Goddis lawe, and traveile not to chese sich a pope ; for fis name is new foundun, and ablid wif chesing of him a. And fus, for ahe fes wanten ground, Cristene men shulden dispise hem ; sif alle fes cheseris cannot telle whefer fei han chose a fend, or whefer fei ben partis of hoh Chirche, or fe pope fat fei chesen. And so it were a greet folic to travehe for to chese fus, sif fei witen not whefer fei plesen God, or done ajens him and his Chirche. And fus to traveile in sich doute, where men- myjten sureh traveile in certein, were folic wifouten ground, and nevere bedun of oure Lord. And fis movef many men to fle ahe sich eleccions, sif fei witen not whefer it plese God. And men trowen fat fis movede Petir, wif ofir aposths of Jesus Crist, to chese Mathi bi lott, as tehif f e book of aposths dedis ; for fei witen nere whefer it were good fanne to leeve fis, and seie her Pater Noster ; but no man shulde do oujt, but fing fat he were certein inne. For as it is folic to chese fe worse, so it is fohe to chese fe uncerteyn. pese cheseris wolen be even wif Crist ; ferfore her fohe doif hem harm. And so fe Chirche shulde be wel governed, if it tristide hooh in Crist, and made not sich elecciouns wifouten his revelacion. But now men wolen goveme f e Chirche wif outen autorite of Crist, and bi her newe lawis cheese oon heed, and do her dedis ; and fus Crist wole chese a viker, al if ahe fes goen doun to hehe. And anentis fes newe lawis and ordinance of f e pope, it were beter fat fei slepten and restiden in Goddis lawe. For ahe fese popis, wif her cardinahs, kan unnef is undirstande Goddis lawe; how shulden fei maken jincertein newe lawis, fat Crist shulde bidde ? For certis, if fei don aujt fat Crist doif not bifore hem, fei worchen ajen Crist f e fendis work, to her harm. » That is,— derives the powers which are associated with it merely from the election itself. 413 414 OF MYNYSTRIS The argument from numbers futile, since the majority of men are fools. The election of a pope, not being f rounded on cripture, can not be an ordinance of Christ. To f e fourfe resoun, men answeren and seien fat fese men witen not whefer ony man of Cristis Chirche wolde assente to fis court; and if ony wole assente, grounde he him and answere here, how he woot fat God wole fis, or contrarie fat he doif, and how myjte fis be vriseh don ; for certis fis fool woot nevere. And sif fer ben fewe wise men, and foohs ben wifouten noumbre, assent of more part of men makif evydence fat it were foli. For as multitude of wise men is confermynge of her dede, so more multitude of foohs is evydence fat fei done yvel. And licly fis court wolde dampne men fat speken fus ajens hem ; but Crist wolde save hem to bhs, if fei suffriden fis in pacience. And fes foohs cannot seie wher mo men ben wif us in fis point ; but of aungels be we certein ; and lich mo men of Inde, of Sarasyns, and of Grekes, and of Jewis, and goode Cristene men, wolden seie fat fis sentence were sofe. And however fat men seien, Cristis lawe and resoun wole not fahe ; and so, if men seken wel, men shulden fiynde fat it mai not be proved fat it is resonable to have sich a pope. For nofing shulde prove it but oon of fes free, — over lijt undir stonding of wordis of Crist, — evydence of mannis lawe, fat errif fus in chesing, — or custume, wif opynyoun of a mouche peple. But noon of fes mai prove oujt, al if fei moun blynde men. pe first haf noon evydence ; jif Crist chees Petir and sucees- sours of him to lyve aftir Cristis lawe, fanne fe cardinahs shulen chese whom ever hem hkif to lyve contrarie liif, and do how ever hem likif. As anentis fe secounde, it were a foul fing to prove errour bi errour, where is a greet diversite ; and ferfore fes spekeris shulden justifie first mannis lawe, and after shewe fe suflBcience of fe similitude, pe fridde maner of proof is knowun to feble; for many shrewid custumes and false mennis opynyouns provef not her entent, but tehen more errour; as, if lyndis or Sarasyns, Grekis or Jewis, han fis opynyoun, it is not ferfore sof. And here moun be skihs maad to prove fis sentence. Crist ordeynede not in f e Chirche, but fat fat he witnesside in his lawe ; but Crist witnesside not in his lawe sich chesing of f e pope ; fanne Crist ordeynede not in his Chirche sich chesing of fe pope. And nefeles men seien here, fat in vertue of fe IN THE CHIRCHE. pope hangif al holi Chirche bi power fat Crist haf jovun him. For if ech prest in Cristyndom jyve fourtie daies to pardone, f e pope mai jyve more wifouten mesure to fe same men. And so f e popis power passif al f e remenaunt of f e Chirche ; and sich a vertue in governaunce moste Crist nedis have expressid ; for Crist telhf finge in his lawe, as it is needful to f e Chirche ; as sumwhat he tellif expresly, and sum in general wordis. And fus witnessif Austin fat al treufe is in Goddis lawe. And fis resoun bi himsilf jyvef bheeve to many men. Also, Crist ordeynef nofing but resounable ; but fis staat of f e pope mai not be groundid in resoun; ferfore Crist ordeynede not fis staat fulh. For if we taken hede to fingis fat touchen fis staat, we moun fynde fulh unskh in ech of hem ; and we ben cer tein of bheve, fat Crist ordeynede nevere eende but if he or deyned meenes needful for fat eende. And here seien men of fe contrarie part, fat fe pope mai not synne, fro fat he be chosun. But Scarioth, fat Crist chees, and synnede th fat he was dampned, reprovef fis heresie bi itsilf aloone; sif cheesing of Crist passif cheesing of fe car dinahs ; for Crist jaf Judas grace for a tyme, and so moun not fes cardinahs. And Petir, capteyn of apostlis, synnede ofte tymes ; sif he conceilide Crist not to be slayn, and ferfore Crist clepide him Sathanas; and aftir, in Cristis passioun, Petir bostide falsly, and aftir smoot of Malcus eere; and ferfore Crist reprovede him. And jit denyede he Crist cowardli, at f e word of a womman. Lord ! sif Petir synnede fus in f e pre sence of Crist, whi mai not fis pope synne fat wantif helpe fat Peter hadde ? And we reden in bheve, fat after comyng of f e Hoh Goost, Peth synnede notabh in govemeile of f e Chirche ; and ferfore Poul ajenstood him in his face, for he was reprov able. And among ahe heresies fat Anticrist haf broujt inne, fis is oon of f e moost, fat ech pope is confermyd, and mut nedis be blessid, bi chesing of f e cardinalis. For he haf more temptinge to synne fan han ofer men ; and sif he is not God in erfe, hise enemyes mai overcome him ; and fat he showif in his hif, however men fagen fat anointen him. Also, it were a greet folic, men to take charge on hem fat were bof perilous, and God puttide it not on hem; sif God 415 The doctrine of the pope's impeccabilitymust be re pudiated, No wise man would under take a respon sibility so vast 4i6 OF MYNYSTRIS and dangerous as that under taken by a pope. It is impossible that he can make a right use of the immense pa tronage which he clamis. chargif men wif service as mouche as fei han power to ; but fus takif [f e pope] fis unfoundid staat ; and ferfore Crist or deynede it never, pe pope takif on him power and cunnyng, for to goveme al fis world, bofe in spiritualte and temporalte, as moche as fahif to wynne hevene ; but jit he levef to preche f e gospel, and fat is moost fat Crist bad ever. And herfore Crist bad Petir fries to fede his lambren and hise sheep ; and noo drede Crist undirstood of foode of poverte and of mekenesse. For, as Petir tellif aftir, he haf neifer gold ne silver. If we goen speciali bi many dedis of f e pope, we moun wel see opinh fat him failif power and witt to do ]>es dedis wif out errour ; but how shulde Crist enjoyne hem fus ? And bigynne we at elecciouns or provysyouns of f e pope. He seif fat he shulde make hem generali in Cristyndom; but Crist cheese nevere apostle to him, but if fei camen to his presence, and he made hem able bifore to do fe ofiice fat he enjoynede; as Crist abhde Scarioth sumwhat to do wel his ofiice. Lord, whefir ech pope aftirward passif here Crist wifoute mesure ! Poul seif, fat Anticrist hijef him moche above Crist; but wel we witen fat fis boost is fals, and comef of f e fend. For fe pope woot not f e perilis fat comen to his owne persone ; how shulde he knowe fe persones able fat he sij nevere in fer contres ? and sif Crist and Petre diden not fus, whi shulde f e pope presume fis ? his owne synne were ynowj, if he took no more on him. But covekise semef f e cause, and not merit to alarge his bhs. And sif Petir hadde Poul to felowe, and ofir aposths, wif Clement, whi shulde not fis pope have felowis and helps, as God haf? Poul seif fat Petir and of irs javen him good felowship; but it passif felowship oo pope to distrie anofir, and ahe men fat holden wif him, and ferto feyne a croiserie. Lord, whefir fis pope mai not synne in governance of so mouche peple 1 certis fanne is he God, and present f ourj al fis world. And fanne he passif Jesus Crist, fat wente ofte, and not in veyn, to be present in many places, aftir fat his man heed axide. Ahe fes shewen fat coveitise movef f e pope to do fus, for he wolde not have a felowe, and take part of his wyn nyng ; and so pride and coveitise blynden f e pope in his hif. And so men bigilen him fat seien fat he is moost blessid fadir, WYCLIF. IN THE CHIRCHE, 417 for pryde and coveitise meven him to blasfeme in Jesus Crist, and forsake Cristis lawe, and take anofir as Anticrist, and to drede not f e dai of doom, as men fat ben out of bileve. And it were al oon to men to truste in him and leeve Goddis lawe, and oblishe hem to a fend, and serve fis fend and forsake Crist. But God seif. But cursid be he fat afiief him fus in man, and puttif fleish his laste strengfe, as fis fleish were his God ; for no man shulde afiBe to man, but as help to Goddis lawe. And if he reverse Goddis lawe, triste to it, and leve fis fend. If we taken heede to ofere werkis fat ben feyned of f e pope, we moun se hjth how fei croken fro Goddis lawe to f e fend. For if he assoUe or jyve pardon, ofir maner fan Crist wole, certis he feynef him to be God, and blasfemef in Jesus CrisL For no man mai forjyve synne but if Crist forjyve it first ; and prestis ben aftirward Cristis vikeris to telle f e wille of Jesus Crist; and if fei sillen fese indulgencis, and gabben fus upon God, fei chaffaren wif Goddis power, and gabben as fendis on her God, for fei seien fat Crist assoihf, and jit fe synne levef worse fan it was. And fis movef many men, sif fei witen not whanne Crist assoilif, to speke upon a condicioun, and suppose aftir signes. And fus marchaundise of shriftes and graunting of indulgencis shewen opinh of f e pope fat he passif f e drede of God, for he wole graunte for a preier fat himsilf makif two fousmd jeer a, and for Cristis Pater Noster he wole not graunte half a dai. What man shulde trowe to fis, al if f e graunt be to a kyng? for sif it is mesurid bi graunt of Crist, if fis graunt be oujt worf, Crist lovef more his Pater Noster fan ofir preieris fat man can make; and if fei comande aungels here to bere mannis soulis to paradis, fis comaunding is not worf but, if Crist comande bifore. Sich biddingis in prdatis shewen pride of Anticrist ; for wherbi shulde fis man wite fat he haf power to bidde fis ? Petir, and ofir seintis, hadden revelacioun of God, fat Crist wolde fat it were so, as opui mirachs shewiden to men ; but doumbenesse of fes signes telhf us fat fes wordis ben fals, and croking fro Cristis hif unto fe worid techif inen fat fese Y'ordis ben feyned, for pride and for coveitise. ' ' ' ' "'- And sich fals Abuses con nected with the grant by the pope of par dons and indulgences. SERMONS. VOL. II. " See ante, p. 302. E e 4i8 OF MYNYSTRIS other forms of the same abuse : re served cases. feyning on God durste f e fend never take on him, ne seie fat he myjte not synne ne varie fro Cristis wihe. For fe fend wole seie nofing, but if he have some color ferto, and suppose fat sum man wole bileve fat bi fis colour ; but what colour moun men have to trowe to siche indulgencis? For it were opin heresie to trowe fat Crist acceptif so persones, and lefte fe goodnesse of his preiour for novelrie of mannis preyour. Anofer side it were heresie to trowe fis 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 leeve fe love fat Crist haf jovun. But o good such speche doif, as ech fend mut nede do good. It holdif many men at hoom, and lettif to traveile fer for par don, sif a man mai in oo daie gete here many fousynd jeer, and so hope fat he shal not come to purgatorie bifore domesdaie ; and aftir fis shal noon be purgid, but eifer be in helle or in hevene. But al fis doif harm and good, as it conteyned bofe good and ivel ; but f e good is groundid of God, and f e ivel of f e fend. For f e fend, fat is kyng above ahe children of pride, haf taujt his viker bi a proud noumbre, to bighe men lyv3Tig here, first to jyve beneficis, and make suget to him lerned and lewid. And fe first part is not groundid, but as Jobis wiif badde him bhs God. pe gospel tellif how oon preiede Crist to parte f e heritage bitwixe him and his brofir, but Crist forsook fis, and seide, Man, who made me juge over jou ? And God wolde tehe in his lawe what jugement fat Crist hadde jovun, if Crist hadde jugid in fis caas. For worse jugementis ben writun, and fus if Crist lefte to juge bitwixe two men of worldh goodis, his viker shulde leve to juge al fis world, where jugement is more perilous, and witt wantif to juge wel, and al ofir fingis failen. For fe pope knowif neifer fe place ne persone fat he avaunsif , but he obhshif f e clerk to him, and takif part of his spohing, and nedif fe peple to do her almesse to a fend fat harmef hem. And fus seif Robert Groostheed Jjat fese bulhs ben heresies », for fei ben false looris, contrarie to holi • The writer appears to refer to Matthew Paris, who under the year 1253 relates a conversation which took place between Bishop Grosse- tete, then on his death-bed, and his physician. Friar John of St. Giles' ; in the course of which the Bishop proved that both the act of the pope IN THE CHIRCHE. writ, and stifly defendid ; for fei ben cursid fat letten hem ; but fis curs is falseli feyned, as many ofir ben for moneie. And so coveitise of fis viker wif harm of f e clerk and of f e peple, ben f e fruyt fat comef of fis jifte ; and fis auctor wantif not part. And fus fals jifte of pore mennis almesse makif fe pope to gete many wises; for bofe he getif moneie, and love, and oblishing wif feyned lordship. But, for him finkif fis to lith, he blyndif more eelder men wif shrift and assoihng and wif pardon fat he grauntif. pe Glose " seif fat Innocent was auctor of fes shriftis fat ben broujt inne. And fis pope kepif to him certein caas fro ofir preestis, as he kepif power to him to jyve pardone wifouten noumbre ; and al fis bringif in wyn nyng, sif fei wolen not traveUe freeli. But to conferme fe popis power ben maad many popis lawis, and sharph executed bi wynnyngis and bi censuris. pe doctours of fis lawe ben avansid to grete beneficis, al if fei can not on Goddis lawe more fan ofir lewid men. And in chaphers and in consistories hggif wynnynge, to plete here, and curshigis wif ofer censeris phen fe peple, and geten in moneie. And fis executing of fis lawe lettif to knowe and kepe Goddis lawe, for if al f e occupiyng fat men han aboute fis lawe were dispendid aboute Goddis lawe, so mouche shulde 419 in appointing, and that of the friars in conniving at, unworthy clerks, in volved the guilt of heresy. In a let ter to pope Innocent IV, given in Brown's Fasciculus (Appendix, p. 400), and also quoted by Matthew Paris, Grossetete thus speaks of the scandalous papal provisions which were then so common : — ' Hae autem quae vocantur provisiones non sunt in aedificationem sed in manifestis- simam destructionem ; non igitur ea potest beata sedes Apostolica; et- enim caro et sanguis, quae regnum Dei non possidebunt, eas revelavit, et non pater Domini nostn Jesu Christi, qui in coelis est.' '^ It would seem that a want had been felt in the party of which Wyclif was the head, of a good Commentary in English on the New Testament. A writer, who describes himself (Bodi., 143, Prologue) as ' a caityf lettid fro prechyng for a tyme,' undertook to supply this want, for the Gospel of St. Luke ; this he ac complished by makmg an abridg ment of the Catena Aurea of St. Thomas Aquinas, with some ad ditional matter collected by himself. This ' glose,' it would seem, judging from the manner in which it is re ferred to in the text, had become a work of established reputation. The passage cited occurs in the exposition of Luke xvii. 11-19, and runs as follows: — 'Pope Innocent J)e Jjridde made a lawe fat ech of ever eifer kynde knowleche alle his synnes onys in pe seer to his propir preest.' (Bodi., 143 and 243; but in the latter the passage is incom plete.) Extravagant importance at tached to the canon law. 430 OF MYNYSTRIS The Church is over-governedby the pope, to the prejudice of human freedom. Goddis lawe betir be kept, and fis were mouche to Goddis wor ship, and profit to mennis soulis. And so fis lawe of Anticrist, wif execusion ferof, doif dispit to God of heven, and moche harm to mannis kinde ; for pees and rijtwisnesse and helfe of soule shulden better be nurishid bi Goddis lawe. For kepe men wel fe ten comandementis, and ahe fes shulen more largely come. And jit fes heretikes stryven fat fis lawe is betir fan Cristis ; for f e pope ordeynef discreth more punishinge for hem fat breken fis lawe; and fus Cristis lawe is put abak, and Anticristis lawe magnefied. pe fourfe good feyned of fis viker is governaile of fis Chirche. For rijt as an abbot reulif his covent, so fe pope reulif al fis Chirche, and techif hem how fei shal rise and ete, and how fei shulen bidde her bedis, and sacramentis wif ofer doutis fis pope declarif whanne it is nede ; and so he is more nedeful fan f e abbot to his covent, or f e lord to his comunes, as Crist is moost nedeful of ahe. In fis fourfe is mouche errour, and turning fro Cristis lawe ; for Crist nedide not his aposths to rise ever more at mydnyjt, ne to faste as men done now, ne to be clofid as fese newe ordris ; but al fis is broujt in bi fe fend, and fredom of Cristis ordre is left. For Crist wolde fat siche serimonies weren taken of him bi mennis free wille, aftir fat fei weren disposid to kepe hem, eifer more or lesse ; but kepinge of Goddis lawe Crist wolde fat it were groundid in his ordre. And Crist wolde teche, as nede were, chaunging of oure serimonies ; for, as God telde Adam and Joseph, bi lith and litil, what fei shulden do, so Crist wolde telle men of his ordre how fei shulden worche and serve him. For men shulden ever fenke on God, for Crist mai not fahe to hem ; and fus men seien fat Bartholemew knehde an hun drid tymes on fe nyjt and an hundrid tymes on f e dai, and bad hise bedis to Jesus Crist. Whefir Bartilmew seide fanne his Pater Noster, or what preieris, reden we not, but we trowen not fat he seide his matynes, ne kepte ever more fis hif. And ofir aposths varieden wel, afth fat Crist taujte hem ; and I am certeyn fat Crist wole jit, if men serven him as fei shulden. For Sahsbiry uss, ne 3orkes use, ben not nedeful to come to hevene ; but as ech cathedral chirche haf an. use biside fe IN THE CHIRCHE. pope a so Crist wolde teche ech Cristene man how he shulde preye and serve him, but if his synne were in cause. And fus sich lymytinge of clofis, of fasting, and of preiyng, doif harm to Cristis Chirche, for it distrief Cristis fredom, and bostif of nede of f e pope, and puttif men out of bileve. For if fis were nedeful to Cristis ordre, fer shulde not fus be many ordres ; sif alle freris monkes and chanouns han oon ground in holi wrht ; and so ahe preestis in f e world shulde holde f e use of fe Court of Rome. And jif fou seie fat special patrouns obhshen men to siche fingis, teche where fei hadden witt or power to obhshen men on fis maner. Wel I woot fat boost is feyned, and moneye jovun for to dispence and assoile men of synnes, fat ben entrikid wif sich ritis. And so fis, wif of ir dedis, smatchif coveitise of f e pope. And fus it is of cardinalis, of erchebishopis, and of bishopis, of erchedekenes, and of ofiicialis, and ofir servauntis fat ben newe foundun. Ahe fese ben to charge of fe Chhche, and fruyt of hem is moche synne. Preestis and dekenes weren ynovpj, if fei wolden mekeh doen her ofiice, and holde hem apaied wif Cristis poverte ; but Cristis lawe is al reversid. And as anentis sacramentis, wif telhng of doutis in Goddis lawe, f e world haf maad fis court unable to knowe oujt of fis mater. For