Select English works of John Wyclif;

LIBRARY OF

WELLES LEY COLLEGE

FROM THE FUND OF
EBEN NORTON HOR5FORD

SELECT ENGLISH WORKS

OF

JOHN WYCLIF

EDITED FROM ORIGINAL MSS.

BY

THOMAS ARNOLD, M. A.

OF UNIVERSITY COLLEGE, OXFORD

Vol. I
SERMONS ON THE GOSPELS

FOR
SUNDAYS AND FESTIVALS

AT THE CLARENDON PRESS
M DCCC LXIX

\^All rights reserved']

^~'\Z\

75-

J

I NTRODUCTION

The present edition of selected works of John Wyclif, English
and Latin, was undertaken by the Delegates of the University Press
at the earnest instance of the late Canon Shirley, who devoted the
best part of ten years of a life, alas ! too short, to the study of the
works and the age of the English reformer.

At a meeting of the Delegates of the Press, held on the 23rd
of March, 1866, a resolution was passed, and recorded in a minute,
of which the material portion is as follows : —

' Dr. Shirley's proposal to prepare for publication selected English
works of Wyclif in three volumes 8vo .... was accepted;
and he was authorized to negotiate with Mr. T. Arnold ....
for the editing of the same under his own superintendence.'

Dr. Shirley intended, as general Editor, to have prefixed to the
works an elaborate Introduction, in which he would have endeavoured
to fix the exact theological position of the writer in reference both to
his own and to later times, besides probably settling, so far as the
means at our disposal allow, the chronology and authenticity of the
immense mass of writings ascribed to Wyclif, — a subject which Bale
left in utter confusion, and which Lewis has done very little to
elucidate. Such minor matters as the critical collation of MSS.,
the preparation of a text for the press based on such collation,
the verification of references, and the illustration of the text by
occasional notes, he desired to commit to the hands of an as-
sistant or assistants ; and it was thus that he asked me to take a share

WYCLIF. b

ii INTRODUCTION.

in the work. I gladly consented, — having indeed already formed
the opinion independently, after reading the Fasciculi Zizaniorum
and Dr. Shirley's admirable Introduction to that strange miscellany, —
that the principal works of the reformer, particularly his English
works, ought long ere this to have been given to the public. Before,
however, any material step had been taken towards the execution
of his plans, this good man and ripe scholar was cut off by death.
A greater share of the responsibility of the edition has, in conse-
quence, been thrown upon me than was originally intended, or than,
to say the truth, I feel myself quite competent to meet. I have how-
ever spared no pains to give to the reader a faithful and readable
copy of those of the original works, which it has been resolved to
print, and for this purpose I have collated, in whole or in part,
a number of other JNISS., preserved in various libraries, with the
excellent Bodleian Codex, upon which the text of the following
Sermons is based. I have also entered in the following pages, and
shall enter more at length in the Introduction to the third volume,
on the critical questions relating to the authenticity of the various
works ascribed to Wyclif, so far as the discussion is necessary in
order to justify the selection of his writings which has been made.

I desire to take this early opportunity of acknowledging the great
and invaluable assistance that I have received in the task of editing
from Professor Stubbs, whose learning and judgment, always most
kindly and freely imparted, have signally lightened my labours, often
directed me into the true path of investigation, and kept me from
falling into many errors.

Wyclif wrote both in Latin and English ; but his Latin works are
far the most numerous and the most voluminous of the two. Ninety-
six Latin works are enumerated in Dr. Shirley's Catalogue a, and only
sixty-five English. It is proposed in the following remarks to give
some account of the English writings, to show what has been already
done towards making them known, and to explain the grounds on
which the selection resolved upon in the present work has been
made.

a Catalog7ie of the Original Works of John Wyclif. Oxford, 1 865.

INTRODUCTION, iii

English writings. — Of the sixty-five English works included in
the Catalogue, there are a few which I have not yet had an opportunity
lo examine. The most important of these are Nos. 6i and 62, De
Officio Pastorali and De Papa, the only MS. of which is in the library
of Lord Ashburnham. Another is the tract De Schtsmate, No. 59, the
only MS. of which is in the library of Trinity College, Dublin.
Others are Nos. 58 and 60, short tracts contained in the same
manuscript. There are five or six others, one of which, for reasons
presently to be given, I do not believe to be authentic, while of
the rest I will defer the examination to the Preface of the third
volume.

I have only met with one English writing of Wyclifs, large or
small, which was not included by Dr. Shirley in his Catalogue. This
is the Lhtcolniensis, a short tract, the only copy of which, so far
as appears, exists in a Bodleian manuscript (MS. Bodl. 647). I have
no doubt that this, like most of the remaining contents of that MS. ,
was written by Wyclif.

Spueious and doubtful writings. — For some time after I had
begun to read the works which the Catalogue ascribes to Wyclif, I was
strongly disposed to question the authenticity of a considerable num-
ber of them, for various reasons. With regard to some of these,
farther inquiry has not removed my doubts, while in the case of
others, that internal evidence on which I relied to establish for them
the high probability, if not certainty, of a date subsequent to the death
of Wyclif, has been proved by fuller investigation to be far less
cogent than I had at first supposed. I will take these two classes of
probably spurious and doubtful writings separately.

I. No. I in the Catalogue is marked 'Early English Sermons;' it is
a collection of fifty-four sermons on the Sunday gospels, together
with five others on great festivals. No one, except Dr. Vaughan,
has ever ascribed these sermons to Wyclif; they exist only in two
MSS., and the partial examination which I was able to make of them
at Cambridge last year, convinced me that they were the production
of a traveller in the well-worn track of homiletics, who possessed no
spark of the erratic and daring spirit of our author.

b 2

iv INTRODUCTION.

Nos. 6-9 are Commentaries on the Gospels of Matthew, Luke, and
John, and on the Apocalypse. Even if they were certainly authentic,
those on the Gospels, at any rate, could not be considered as worth
printing, because the substance of them is wholly taken from the
writings of the Fathers, chiefly from SS. Chrysostom, Jerome, and
Ambrose, from Theophylact, the Venerable Bede, and Aquinas. The
Commentary on the Apocalypse is indeed original, but contains, so
far as I have examined it, nothing very remarkable. But there is
good ground for believing that no part of these Commentaries,
not even the prologues and epilogues, is by Wyclif. This I will
first endeavour to prove as regards the Commentaries on the
Gospels.

In the prologue to the Comimentary on Matthew occurs the
following passage ^ : —

* For J)is cause a synfiil caytif havyng compassion on lewed men
declarij? Jie gospel of Matthew to lewed men in Englische, wi|>
exposicion of syntis and holy writ, and alleggij) onely holy writ
and olde doctours in his exposicion,' &c.

In the prologue to the Commentary on Luke (MS. Bodl. 143)
we read, —

* Herfore a caityf lettid fro prechyng for a tyme for causis knowun
of God writi]> ]?e gospel of Luk in Englysh wi}? a short exposicioun of
olde and holy doctours, to ]?e pore men of his nacioun.' Farther on
the writer again calls himself ' )?is pore caitif;' and towards the end
he breaks forth into fierce denunciations, as does also the writer
of the Commentary on Matthew, of the ' ypocrisie, tirauntrie, and
cursidnesse of Antecrist and his meynee,' by whom he evidently
means the hierarchy.

Lastly, in the short prologue to the Commentary on John (MS.
Bodl. 243) occurs this passage: —

' A symple creature of God, willinge to here in party Jjc chargis of
symple pore men, writij) a schort glos in English on Jje gospel of
Joon,' alleging, as he tells us, his authors ' in general,' and remitting

b In the Bodleian MS. (Laud, 235) ; (B. I. 38) is stated by Dr. Shirley to
— the MS. at Trin. Coll. Cambr. have a different prologue.

INTRODUCTION. v

to ' \t grettur gloos writun on Joon where and in what bokis jjes
doctours seyen ))es sentences.'

The strong similarity of style noticeable in these three prologues,
particularly in the first and second, point to the conclusion that they
and the glosses which they describe all proceeded from the same
hand. If so, that hand was certainly not Wyclifs, for he was never
* lettid fro prechyng,' nor would he have been likely to describe him-
self as a ' caitif.' by which was then meant an abject, obscure, and
despised person. One would be rather disposed to ascribe the
authorship of these glosses to the same person who wrote a col-
lection of tracts under the title of 'The Pore Caitif,' which Bale,
Lewis, and Dr. Vaughan ascribed unquestioningly to Wyclif, but
without cause, as Dr. Shirley was the first to show, since Bishop
Pecock, a writer nearly contemporary, tells us that they were written
by a mendicant friar ' pro suo defensorio c.' And that the author
belonged to a religious order, and therefore could not have been
Wyclif, might with some plausibility be inferred from a passage near
the end of the prologue to the Commentary on Matthew, where, in
the course of an invective against the ' religiouse,' he says, ' In so
myche, that if ony of siche religiouse, bounden to siche privat tra-
diciouns, wolde live as Crist and his postlis diden, and edifie truly
Cristen soulis bi the gospel, the potestatis of singular novelries crien
hym a cursed apostata and eretik distrier of Cristendome.' There is
a tone about these words, which certainly tends to make one believe
that th6 writer was describing his own experience.

The Commentary on Luke is based on the ' Catena Aurea ' of
S. Thomas Aquinas, whom the compiler throughout the prologue
calls ' Alquin.' That on St. John's gospel is also based on the
Catena.

Bale, in his most inaccurate catalogue of the writings of Wyclif <^,
describes the gloss on Matthew as a ' Translatio Clementis Lantho-
niensis.' But the Commentary now in question is certainly no
translation from Clement of Lanthony (a monk of the twelfth

^ Fasciculi Zizaniorum, xiii. note 3.
^ IlluUrium Britannine Scriptorum Snmmarmm. Basle, 1559-

VI INTRODUCTION,

century), since its compiler quotes among his authorities Robert
Grossetete, who flourished in the thirteenth. Nor again does it
appear to be based on the Catena; for although there are fewer
extracts on the whole, and those which coincide in the two works
are usually given more fully in the Catena, yet particular extracts may
be found which are fuller in the Commentary.

With regard to the Commentary on the Apocalypse, internal evi-
dence is, I think, decisive against its being the work of Wyclif The
Introduction seems to me the work of a man of softer and less robust
nature. In his interpretation of chap, xviii., the writer expounds the
Scarlet Woman to signify Antichrist, characterized by idolatry,
* mammetrie,' covetousness and lechery ; but the seven hills on which
she sits are — not Rome, but — the seven deadly sins. As the kings
under Antichrist fought against the Lamb, so the kings that now
were fought against holy Church, and not only * in bodily Jjingis but
in goostly also, for ]?orow |)e tallage ]>at ]?ei maken ]?ei bringen jje
simple folk into synne.' This is far enough from the position of the
man who thought that the secular power might freely resume Church
property, and was bound to do so if it were misused; rather it
reminds one of the state of things under Henry III. and Edward I.
Again, the host that followed him that sat on the white horse,
' bitoknen hem )>at willen fi^te a5en ]>e fend ]?orow lowness and wij)
conventise,' — i. e. in a conventual life ; but Wyclif devoted all his
powers during many years to the denunciation of the conventual life
in all its forms. Again, — ' As longe as Satanas is bounden, holy
chirche regne]?, and is free to serve God, and obediejit to pe Prelaws'
But it was the business of Wyclif's life to declaim against the prelates.
Again, — ' pat ])Q folk schulen gon in his li^t bitokne]),' that towards
the end of the world, ' jje religious of God schulen wexe more and
more, and men schul forsake worldly blisse for hope of J>e blisse
above.' But such a prospect of the spread of monkery would have
been to Wyclif a most dreary one. The reader will probably think
that sufficient evidence has been adduced to prove that Wyclif was
not the author of the Commentary on the Apocalypse.

No. 24, entitled ' A Short Rule of Life,' &c., is conceived in a

INTRODUCTION. vii

beautiful spirit, but there is not a particle of evidence to connect
it with W}xlif. Even the omnivorous Bale has not included it
within the sweep of his catalogue. That it should be found in a
MS. volume of tracts bequeathed by Archbishop Parker to Corpus
Christi College, Cambridge, and loosely said by him to contain
tracts by Wyclif, does not amount to evidence ; for some of these
compositions can be proved to be of different authorship, and the
general statement of Archbishop Parker must not be taken for
more than it is worth. Dr. Vaughan indeed says ^, after quoting
a fine passage from this tract, inculcating the purest Christian
virtues on different orders of men, ' The preacher whose counsels
were of this description was not the man to become the agent of
insurrection, after the fashion of John Ball and Wat Tyler, as some
of his ingenuous opponents have insinuated.' This is quite true; but
it would have been more to the purpose to prove that the tract is
by Wyclif, instead of merely assuming it. So far as the evidence of
style goes, I am myself greatly inclined to doubt its authenticity.

No. 48, a tract printed by Dr. Todd, in 1851, under the title 'Of
Antecrist and his Meynee,' does not appear to be authentic. The
style is narrower and more puritanic than that of Wyclif, and the
allusions to the persecutions to which the writer and his party were
subjected seem more suitable to a later time. Thus (p. cxlviii.) we
are told that Antichrist ' harder al day punyschij>, as al day now men
may see.' Again, Antichrist and his followers ' kille treue men in
her prison.' On the whole, this language suits a period subsequent
to the constitutions of the archbishops Arundel and Chicheley
better than the lifetime of the reformer ; and as the evidence of style
tends the other way, and there is not a tittle of external evidence
attributing it to Wyclif, the tract not being included even in Bale's
list, I think it may be safely struck out of the catalogue of the
reformer's writings.

No. 47, * Tractatus de Pseudo freris,' found in a single MS. at
Dublin, is similarly destitute of all external evidence tending to asso-

* Tracts and Idealises of John de Wydiffe, p. 48.

viii INTRODUC TION.

ciate it with W}'clif ; but as no previous writer has given any other
than the most general description of it, and I have not yet been able
to examine it myself, the question of its authenticity must be left
in suspense. Nos. 51, 61, and 64 must be included in the same
category ; there is no external evidence in their favour, but from the
only MSS. of them being either in private libraries or at Dublin,
I have not yet been able to exam.ine them.

It escaped Dr. Shirley's notice that Nos. 49 and 50 are merely
extracts from No. 63, which will be considered in the next
paragraph.

II. A considerable number of English tracts still remains, chiefly
those contained in the well-known C. C. C. manuscript at Cambridge,
with regard to which there is indeed some slight amount of external
evidence connecting them with Wyclif, but that evidence is not strong
enough to establish their authenticity, should the analysis of their
contents lead to an opposite conclusion. I propose to enter upon
the full examination of the claims of this class to rank among Wyclif s
writings in the Introduction to the third or miscellaneous volume
of the present collection. I did indeed at one time conceive myself
to have found a test, the application of which would in many cases
establish the non-authenticity of a treatise without further trouble.
In this, however, deeper research has proved that I was mistaken ;
and as the point is one which bears upon the authenticity of a por-
tion of the sermons in the present volume, — those for the Commune
Sanctorum, — it must be treated of here.

Relying upon the consensus of all the ordinary English historians,
including Lingard, I came to the study of the questions aff'ecting the
authenticity of writings ascribed to Wyclif with the preconceived
belief, that the attempts of the English state and hierarchy to coerce
heretical or erroneous opinions had not, previously to the enactment
of the famous statute commonly called De Haeretico Comburendo,
in 1 40 1, proceeded to the length of inflicting capital punishment,
either on the gibbet or at the stake, upon the holders of those
opinions. The common impression certainly is, — and it was shared
by myself, — that no one had suff'ered death in England for his

INTRODUCTION.

IX

religious opinions, by direct infliction at the hands of the magistrate ^,
before William Sawtre, the first victim to the statute above mentioned.
If then, in a tract, the style and handwriting of which showed it to
belong either to the end of the fourteenth, or to the beginning of
the fifteenth century, mention was made of death by burning or
hanging as a fate ever impending over such as held the writer's
opinions, the conclusion was ready, that the date of that tract must
be subsequent to the passing of the statute of 1401, and that accord-
ingly Wyclif could not have been its author. Tried by this test,
the tracts numbered 12, 16, 18, 19, 29, 32, 33, 34, 38, and 63 (out
of which all but the last, which is in the Bodleian, are found in the
C. C. C. manuscript), since they all contain allusions to * brennyng '
as a punishment constantly impending over, or actually inflicted upon,
the followers of Wyclif, would be proved to have been composed
many years after the reformer's death e.

But if this conclusion were to be considered irrefragable, it presently
appeared that it would aff"ect other writings, which tradition and
common consent, and a fair amount of direct external evidence, had
hitherto attributed to Wyclif. Such are the Homilies on the gospels
contained in the offices of the Commune Sanctorum, forming the
second division of Homilies in the present edition. In Sermon
LXIV. (p. 201), in Sermon LXV. (p. 205), and again in Sermon
LXVII. (p. 211), occur passages which it is difficult to understand
in any other way than as testifying to the fact of a vigorous per-
secution of Lollards going on at the very time. The passages are
subjoined in a foot-note ^^ It immediately became a pressing question,

f I use these words, because there is
a case, mentioned by William of New-
burgh in his history (lib. ii. cap. 13),
where some thirty Paulician heretics,
having entered England about the year
1 1 63, were condemned at Oxford to be
branded, whipped, and turned out of
the city ; after which, all persons being
forbidden to harbour them or give them
food, they ' misere perierunt.' For this
reference I am indebted to Professor
Stubbs.

8 Wyclif died at Lutterworth in 1384.

*> p. 201. ' oure prelatis

stranglen and killen men, and spoilen
hem of her goodis.'

p. 205. ' ])is word counfortij? symple
men, J^at ben clepid eretikes and ene-
myes to he Chirche, for )>ei tellen Goddis
lawe ; for \€\ ben somjained and repro-
vyd many weies, and after put in prison,
and brend or kild as worse ban Jeeves.'

p. 211, ' alle hese [popes and bishops,
helped by secular lords] bitraien Cristen
men to turment, and putten hem to
deejj for hoolding of Cristis lawe.'

X INTRODUCTION.

whether, in the face of these passages, the authenticity of at least
this portion of the Homilies could be maintained.

The first point to be ascertained was whether all the best MSS.
contained the passages in question, or whether any omitted them,
or showed marks of interpolation. The MSS. of the first class in
which these sermons are contained are, besides Bodl. 788, upon
which the text of this edition is based, two in the British Museum
(Bib. Reg. 18 B. IX. and Cotton. Claud. D. VIII.) and one at Wrest
Park (No. 11), I have not had an opportunity of collating the last-
named MS., but a reference to those in the British IMuseum showed
that in each of these passages they agreed word for word with
Bodl. 788, and exhibited no trace of interpolation. It further ap-
peared that in one of the homilies for the Proprium Sanctorum,
a division which in all the copies is associated with that for the Com-
mune Sanctorum, and indisputably formed part of the same work
from the first, namely in Sermon CII. (p, 354), mention is made of
Richard II. as then reigning. Now, on the supposition that no
persecution proceeding to the length of capital punishment had taken
place before 1401, how reconcile the mention of Richard, whose
deposition and death happened in 1399, with the passages importing
that such persecution was actually going on ?

Being thus led to examine narrowly the grounds of the supposition
above mentioned, I came upon certain facts which tended to throw
doubt on their sufficiency to carry the conclusion based on them.
Mr. Bond, keeper of the MSS. at the British IMuseum, was good
enough to point out to me a passage in the Chronicle of Meaux,
lately edited by him for the Master of the Rolls, which is much to the
purpose of the present inquiry. Abbot Burton says (vol. ii. p. 323)
that the Franciscans, or a section of them, opposed certain con-
stitutions of Pope John XXII. , who thereupon caused many of
them to be condemned and burnt, some in France in 13 18, others
at various places in France, Spain, Italy, and Germany, in 1330;
and that among the severities practised on this last occasion, * in
Anglia, in quadam silva, comhusta sunt viri qidnquaginta guinque,
ei mulieres ocio, ejusdem ordinis et erroris.' This is indefinite,

INTRODUCTIO N. xi

certainly, but there seems no possibility of questioning its substantial
truth ; and if it be true, then men and women were burnt in England
for heresy before 1 40 1.

Again, though no chronicler records any actual execution in the
fourteenth century, there is a passage in Walsingham which proves
that it was threatened by at least one bishop, and, considering the
imperfect nature of the communications between different parts of
the country in that age, and the paucity of records, it would surely
be hazardous to assert confidently, merely because the chroniclers
are silent, that no such threat was ever carried into effect. Speaking
of the Lollards in 1389, Walsingham, after blaming the culpable
remissness of most of the other bishops, who instead of exterminating
these pests went their ways, one to his farm, another to his merchan-
dise, adds that the Bishop of Norwich, ' sit nomen ejus benedictum
in secula ! ' set an edifying example of zeal for the faith, in that he
swore that if any one of that perverse sect should presume to preach
in his diocese, he should either be burnt or beheaded (' vel ignibus
traderetur vel capite privaretur'). Walsingham adds that no Lollard
coveted the honour of martyrdom, and that the diocese accordingly
remained uncontaminated by their presence i. If the Bishop could
threaten this, one may suppose that without any violation of law it
could have been done. And in fact, if one reads the statute of 1401
carefully, it becomes plain that the legislature which enacted it was
not thinking of introducing forms of punishment hitherto unknown
to and unsanctioned by the law, but only regularizing and extending
uniformly over the country a penal machinery already existing and
legal. The remedy is to be applied, not de novo, but ' uberius et
celerius ' than has been hitherto possible ; — and because experience
proves that the bishops * per suam jurisdictionem spiritualem dictos
perfidos et perversos absque auxilio dictae majestatis regiae sufficienter
corrigere nequeunt ; ' inasmuch as the Lollards, by passing from one
diocese into another, can with so litde difficulty evade the citations
served upon them. In truth, to societies whose evolution for many
centuries had been presided over by the Catholic Church, the crime
' Walsingham, Historia, vol. ii. p. 188 : Rolls series.

xii INTRODUCTION,

of heresy appeared so tremendous that no punishment, however
agonizing, could be commensurate with its turpitude ; and when
a provincial council, or even a diocesan court, had once declared the
fact of heresy to be proved, and had handed over the culprit to the
grasp of lay justice, the sheriff, or mayor, or bailiff, w^ho received him,
was little likely, unless there was a speedy and full retractation, to be
incommoded by prayers or murmurs from the people that execution
might be stayed. That such a monster should both in body and
soul be as soon as possible got rid of, erased and annihilated off the
face of the earth which he cumbered, was the shuddering desire of
the pious and the superstitious alike ; and for this, fire offered the
readiest means ; the miscreant might be reduced to ashes, — those
ashes might be scattered to the winds ; and while his soul commenced
to endure its secular torments, his hateful presence would in no
possible shape afflict Christian people more. The legislature, which
ordained that obstinate heretics should be burned ' coram populo in
eminenti loco,' was not afraid that any sympathy with them in their
sufferings would be exhibited by the people. I have entered into
these considerations simply in order to mitigate the prima facie
improbabihty that if any burnings or beheadings had taken place in
the last twenty years of the fourteenth century, the chroniclers would
have passed them over in silence. Things were changed in the
sixteenth century, but at the time we are speaking of such a mode
of dealing with heretics appeared to most men so obviously natural
and right, — so much a matter of course, — that one can better under-
stand how very severe punishments may have passed over absolutely
without record.

On the whole, then, it appears that the mention of ' brennyng ' in
these tracts, and also in the sermons for the Commune Sanctorum,
is not conclusive against their authenticity. There are, however,
in the case of the tracts, or some of them, various other difficulties,
the full consideration of which, as was said before, must be reserved
for the Introduction to the miscellaneous volume.

The Homilies. — To proceed to the contents of the present
volumes. It was Dr. Shirley's intention, both on account of their

INTRODUCTION. xiii

intrinsic importance, and because, among all the longer English
writings, there was the greatest weight of evidence in favour of their
genuineness, to print the Homilies'' first. This intention has been
carried out, and the first two volumes of the present edition contain
the entire collection, — Vol. I. giving the Sermons for the Sunday
Gospels, and those for the Commune and Proprium Sanctorum,
while Vol. II. contains the Sermons for the Ferial Gospels, and those
for the Sunday Epistles. The original arrangement appears to have
been, that the sermons for the Sunday epistles and gospels should
be intermixed. This I infer, partly from the fact that such is the
arrangement in a valuable MS. in the Bodleian (Douce 321), which,
imperfect as it is, appears from the forms of the words to be some-
what more ancient than the manuscript I have printed from, — partly
from the same arrangement being followed in one of the copies in
the British INIuseum (Claudius, D. VIII.), and also in a curious MS.
at Sidney Sussex College, Cambridge, — but chiefly from a discovery,
made in the course of my editorial occupations on MS. Bodl. 788,
that the copy from which the writer of that manuscript made his
transcript, must also have had the sermons so arranged l. As, how-
ever, the majority of the MSS. adhere to the separate arrangement,
and there is no reason to think that the two sets were written at the
same time, or are in any way connected as to their contents, it seems
upon the whole preferable to print them just as they stand in the
MS. which is the basis of the edition.

The authenticity of these sermons, taken as a whole, cannot
reasonably be questioned. Although, so far as I am aware, no one

^ No. 2 in Dr. Shirley's Catalogue. ten, and continued the transcript of the

^ At the bottom of page 62 of Bodl. gospel sermon from the point where he

788, the scribe had arrived near the end had broken off. The conclusion is in-

of the gospel sermon for the Third Sun- evitable that the older copy which he

day in Lent. On turning the leaf, was using contained the gospel and

instead of the concluding portion of epistle sermons intermixed, so that parts

the gospel sermon, he has written down of two sermons of each description

a portion of the epistle sermon for the would often appear on parallel columns,

next Sunday in Lent ; nor did he dis- as may be seen to this day in Douce

cover his mistake till he had written 321 ; such being the case, the scribe's

about half a column ; when at last he eye on commencing a fresh page was

found out what he was doing, he drew caught by the wrong column, and thus

a pen with red ink through the portion the present appearance of the MS. is

of the epistle sermon that he had writ- accounted for.

xiv INTRODUCTION.

of the numerous and widely separated MSS. which contain them
names W}'chf as the author in a handwriting contemporary with
the copies themselves, yet they have all come down accompanied
by the tradition of his authorship, and have never been ascribed to
any one else. Again, the fact that the copies are so numerous
attests their high popularity in the times before the invention of
printing, and entirely accords with the statement of Leland"', that
even in his (Leland's) age, many of the reformer's writings, both
in Latin and English, were religiously preserved and diligently read
by certain persons, ' praesertim ilia ver7iacula in plebis gratiam
scripta.' Bale names the several divisions of the sermons in his
catalogue, though not always in a way sufficient to identify them
with certainty. For instance, his ' In Evangelia Dominicalia,' with
incipit, ' Homo quidam erat dives,' might just as well refer to the
spurious collection of sermons described on a previous page^i as
to those in the present collection. Again, the first words of his
* Sermones in Epistolas' do not tally with the opening of the first
Epistle sermon in our present copies. But with regard to the sermons
for the Commune and Proprium Sanctorum, and those on the Ferial
Gospels, it may be held as certain that the works which he has
catalogued are the same as those now printed. The authority of
Bale indeed, — Bale, who sets down Wyclifs death in 1387, who takes
him on a journey into Bohemia, who assigns to him a score of works
which it is most certain he never wrote ; moreover, who in his article
on Chaucer, omits from the list of his works the Canterbury Tales,
and includes Lydgate's Falls of Princes, — is, if uncorroborated, of
almost no value. Happily in the present case the weight of internal
evidence tends strongly in the same direction ; the authoritative tone,
the proneness to subtle and recondite distinctions, so completely in
harmony with what we know of Wyclifs fame in the schools, the
special hostility to the friars, the allusions to contemporary events,
such as the crusade of Bishop Spencer, and the grant of papal in-
dulgences to those who engaged in it (p. 1 36) — events which occurred
in 1383, and therefore would have been naturally referred to in a

m Commentarium de Scriptoribtis Britannicis, art. ' Wicoclivus.* " See p. iii.

IN TR O D UC TI O N. xv

series of sermons preached in his parish of Lutterworth during the
last two years of his Hfe, after he had been compelled to retire from
Oxford by the Council of 1382, — lastly, a distinct reference at the
end of Sermon XXX. (p. 79) to a Latin work by the writer, which,
it can hardly be doubted, was the De Veritate Scripiurae, — all these
converging proofs, taken in connection with the unbroken tradition
surrounding the MSS. which has been already referred to, appear
to establish Wyclif in the authorship of these sermons beyond all
reasonable doubt.

Assuming them, therefore, to be authentic, the questions which
next present themselves for consideration relate, (i) to the form they
bear, (2) to the nature of their contents.

I. Prefixed to the Sermons for the Commune and the Proprium
Sanctorum, a few explanatory remarks will be found, from which the
relation in which those sermons stand to the Sarum Missal, and to
the general Hturgical system of the Catholic Church in the fourteenth
century, may be better comprehended. The collection of sermons
for the Sunday gospels (which are for the most part the same as
those in the English Prayer-book), needs no explanation. The
originator of this style of sermon in the Western Church was Gregory
the Great, whose forty Homilies, explanatory of the gospels read on
various festivals, are most racy and profitable reading. Several pas-
sages in the opening sermons (see pp. 3, 6, 9) make it appear that
Wyclif composed these homilies more as drafts, or skeleton sermons,
which a preacher might take and fill in ad libitum, than as in them-
selves complete discourses. The curious MS. at Sidney Sussex
College is a standing proof that he was sometimes taken at his word ;
in this MS. the sermon for the Sunday gospel is usually given entire,
and followed by a few hortatory remarks enlarging upon Wyclif s
hints; to these succeeds a short instruction based on a text taken
from the epistle for the same Sunday <>.

° These instructions have been tion showed that such was not the

hitherto supposed (see Shirley's Cata- case ; they appear to be original com-

logue, p. 33) to be identical with the positions, the work no doubt of the

' Sennons on the Epistles ' hereafter amplifier of the Gospel sermons,
to be printed ; but a minute examina-

xvi INTRODUCTION.

2. To form a just estimate of the doctrinal and moral contents of
these sermons, to realize and express the exact position which the
writer, about whom so much windy declamation has gone forth during
the last three centuries, occupied in face of the religious thought and
life of his time, — this is a task for a theologian ; and I am no theo-
logian, but merely a literary editor. But I may be allowed to point
out that the opportunity is now first afforded to the general reader of
ascertaining Wyclif's opinions, not from four or five scattered sermons
or tracts (some of which the learned editor. Dr. Todd, by clothing
them in black letter, has left nearly as undecipherable to ordinary
readers as if they were still in MS. p), not from pamphlets, such as
those so largely analyzed by Lewis, Lebas, and Dr. Vaughan, of which
a large proportion are of highly doubtful authenticity, — but from
a large collection of sermons, which, if any of Wyclif's English works
are so, may be deemed thoroughly genuine. As some assistance to
those who wish to embark in this inquiry, it may be mentioned that
in this first volume opinions on the following important doctrines and
practices will be found at the places indicated: — on justification,
s-t P- 350; on purgatory, at pp. 121, 321 ; on the sacraments, espe-
cially the YMohzxist, passim, but see in particular pp. 119, 248, 265;
on the privileges, graces, and power of Mary, at pp. 246, 257, 345,
356 ; on Antichrist, at p. 350 ; on private confession, at pp. 333,
351 ; and on clerical celibacy, at p. 364.

Formation of the Text. — The following are the MSS. which
have been consulted, with a view to the production of a correct text
of the Sermons : —

P Wycliffe's Three Treatises on the Chtrch. Dublin, 1 85 7.

INTRODUCTION.

xvii

Title of MS.

Bodl. 788.

Univ. Library
Cambr. Ji. 1.40.

Distinguishing
Letter.

A.

B.

Description.

This truly excellent MS. contains, in a small thick
folio, the whole collection of genuine Homilies,
numbered 2 in Shirley's Catalogue. As to its
history, nothing whatever is known. Not a
single leaf is missing, and although of course
not free from errors, it is one of those unusually
correct and serviceable copies which rejoice the
heart of an editor. It is in the same hand-
writing from first to last, a handwriting
probably of the last decade of the fourteenth
century. It is on good but thin parchment,
sparingly ornamented wdth blue and red flourishes
and head-letters.

This MS., a small quarto, is in the University
Library at Cambridge. It contains only the
sermons for the Sunday gospels and epistles. It
is on the finest vellum, and the handwriting is
of a very superior description ; here and there it
is richly illuminated. One may feel certain that
it was executed for some wealthy person, w^ho
desired that no expense should be spared. I was
at first inclined to rate its value very highly, but
the remarkable family likeness between it and
A soon struck me, and at length I discovered
a proof, amounting almost to a demonstration,
that one must have been copied from the other.
In the text of Sermon LIII., ' Si quis diligit me,'
while the MS. Douce 321 refers to the right chap-
ter, John xiv., A and B both fall into the same
error, referring to John xviii. The balance of
probability against the coincidence being ac-
cidental is of course enormously great ; either
then both MSS. must be copies from some earlier
MS., now lost, which contained the error, or
else one of them copied it from the other. But
the former supposition is gratuitous and im-
probable; they have then copied each other,
and of the two alternatives, it is more likely
that B, a partial cdpy, and a MS. de luxe, is
copied from A, than A from B. The general
conclusion is that B is of no value as an original
authority ; it has however the merit of not unfre-
quently correcting errors of inadvertence or
carelessness in A.

WYCLIF.

XVlll

1 NTRO D UCTION.

Title of MS.

Distinguishing
Letter.

Laud, 314.

Wrest Park, II.

D.

Douce 321.

Description.

This is a small MS. of but little value, in the
Bodleian Library, containing, besides the tract
called Vae Octuplex, only the sermons for the
Sunday gospels. The hand is apparently of a
period past the middle of the fifteenth century.

This MS. is in the possession of Lady Cowper,
It is a double-columned folio ; at the foot of
page I are the words ' Franciscus Comes Bed-
foidiae,' and the date ' 1566.' In respect of
execution it is of a medium quality; the or-
namentation is but slight, and the writing just
mediocre. There are two changes of hand ;
in the first hand all the sermons are written
except those for the Ferial gospels, the first
portion of which is written in the second, and
the remainder in the third hand. The first hand
seems to be late fourteenth century ; the third
I should judge to be some fifty years later. So
far as my examination extended, this appeared
to be a good and serviceable MS.

In this MS., which is unfortunately much
mutilated, the sermons are arranged in a
peculiar order, those for the Sunday gospels
and epistles being intermixed, while the Pro-
prium Sanctorum precedes instead of following
the Commune. It is a good-sized quarto, writ-
ten on coarse parchment in a large bold hand,
and veiy little ornamented. From the forms of
the words ('schal,' 'gode,' ' pynyd,' &c., instead
of ' shal,' ' good,' ' p}Tied,') it seems to be rather
more ancient than Bodl. 788. Its readings are
often different from, and not unfrequently superior
to, those of Bodl. 788 ; between which and itself
there is no more connexion or resemblance than
must subsist between two MSS. of the same
work, both good of their kind ; — each must be
regarded as an independent authority. It is
this quality of its readings which makes this
MS., for collating purposes, one of the utmost
value. Not that it deserves to be ranked on
the whole above Bodl. 788; not to speak of its
mutilations, it is disfigured by a far greater
number of carelessnesses, omissions, and other
blunders than its rival. For it must be remem-

INTRODUCTION,

XIX

Title of MS.

Distinguishing
Letter.

Baroness
North.

Bib. Reg. 18.
B. ix.

G.

St. John's Coll.
Camb. C. 8.

Cotton. Claud.
D. VIII.

Wrest Park,
32-

Trin. Coll.
Camb. B. 2.17.

H.

K.

Description.

bered, that since Bodl, 788 has been adopted as
the basis of the printed text, every necessary cor-
rection of it for which support is found in any
other MS. appears at the foot of the page, while
the more numerous and more glaring errors of
other MSS. are passed over suh silenlio.

A MS. of medium quality, in the possession of
Colonel North, containing only the sermons on
the Sunday gospels. From the forms of the
words, it appears to be intermediate in point
of date between the complete copies already
described and Laud, 314.

This MS. is in the British Museum. It is a good
and carefully written text, having the sermons
for the Sunday and Ferial gospels, and the Sun-
day epistles, arranged in order of the season,
commencing with Advent Sunday ; then follow
the sermons for the Commune and Proprium
Sanctorum. So far as I have been able to col-
late it, its readings differ little from those of
BodL 788. The sermons in the last division
appear to be defective, — twenty-eight only,
against thirty-eight in Bodl. 788.

The arrangement of the sermons in this MS.,
which is very imperfect, at least fifty-five ser-
mons being wanting, is the same as that in G,
of which I believe it to be a copy.

This is a good MS., but imperfect at the beginning.
The arrangement is nearly the same as that of
the Douce MS. All the first portion of the
volume containing it consists of a noble and
apparently perfect copy of the ' Statutes,
Charters, and Customs' of the university of
Oxford.

This is a low class MS., somewhat dilapidated, in
a hand of about the middle of the fifteenth
century. It is inferior in every respect to the
MS. at Wrest Park (D) already described,

A handsome folio, moderately ornamented. It is
of the same class as Bodl. 788, the arrangement
of which it exactly follows, down to the end of
the Ferial sermons ; the Epistle sermons are
wanting. I think it is somewhat later than
Bodl. 788, but my examination of it was not

C 2

XX

INTRODUCTION.

Title of MS.

Distinguishing
Letter,

Wrest Park,
38.

Trin. Coll.
Camb. B. 4. 20.

Sidn. Suss. Coll.
Camb. A. 4.12.

Trin. Coll.
Camb. B. 14.38.

Harl. 1730.

New Coll.
Oxford, 95.

C. C. C. Camb.
336.

M.

N.

O.

P.

R.

Si. John's Coll.
Camb. G. 22.

Description.

long or searching enough to enable me to speak
positively.

This is a still commoner and poorer copy than J ;
also decidedly of later date. Its contents cor-
respond to those of K; i.e. it has all the ser-
mons except those on the epistles.

This is a copy, poorly executed, and exhibiting
several serious lacunae, of all the seiTnons except
those on the Ferial gospels. The arrangement
nearly corresponds to that of Bodl. 788.

This is the remarkable MS. above referred to
(p. xiv). It is in a rude handwriting, and
upon coarse parchment, and conveys the im-
pression of having been prepared by some poor
parish priest for his own use.

A small volume, containing only the sermons on
the Sunday epistles ; the hand is rough and
difficult, and not of an early date.

One of the Harleian MSS. in the British Museum,
containing only the Epistle sermons, and ending
defective in the sermon for the twenty-second
Sunday after Trinity. So far as a brief exami-
nation enables me to speak, it appeared to be
of no special value.

This MS. contains, besides a complete set of the
sermons on the Ferial gospels, seven sermons
on gospels belonging to the ' Proprium de Tem-
pore,' but included by Wyclif under the head of
Proprium Sanctorum. (See p. 295.) It also has
one of the Sunday semions, No. XXXI. The
handwriting is of the first half of the fifteenth
century.

This MS. (wrongly described in Dr. Shirley's
Catalogue) contains the sermons for the Com-
mune Sanctorum, and most of those for the
Proprium Sanctorum and the Ferial gospels.
My examination of it was too hurried to permit
of my forming a definite opinion as to its merits.

This is the MS. containing the homilies criticised
on p. iii. Besides these it contains a poor
and late copy, much mutilated, of the sennons
for the Sundays from Advent to Trinity.

INTRODUC TION. xxi

The MS. Bodl. 788 has, as has been ah-eady stated, been adopted
as the foundation of the text of the present edition, — being ab-
solutely complete, singularly accurate, and probably older than, or
equally old with, any of the others, except perhaps Douce 321.
The arrangement of its contents has been adhered to in the printing,
except that, in order not to break the series of sermons, the tracts
Vae Octupkx and Of Mynystris in the Chirche (Nos. 4 and 5 of
Shirley) which follow in the IMS., one the Sunday gospel sermons,
the other those for the Proprium Sanctorum, are reserved for the
third volume. The orthography of the MS. is almost exactly repro-
duced, the characters \ and 5 being retained throughout. The only
deviations permitted are these : v is freely employed in the printing
in place of u in the MS., wherever the sound appears to require it,
because it is manifest that, except at the beginnings of words, the
scribe employed the same characters for both sounds. He wrote
loue, but it would be absurd to doubt that he pronounced love.
Again, the character i is used in the MS. both for that sound and
for the sound ofy'/ it is always hist, iniuri'e, &c., instead o^ just,
injurie ; I have therefore printed j instead of i wherever the sound
seemed to require it.

Like most of its class, the MS. Bodl. 788 contains the bare words
of each sermon, and nothing more ; there are no capital letters, no
division into paragraphs, no punctuation. Passages quoted from
Scripture are underlined with red ink. The editor is responsible for
supplying the above-named defects, as well as for marginal analyses,
biblical references, and the verse of the chapter from which each text
is taken.

Of the transcript of the MS. the first part, down to p. 197, was
made by the Rev. W. F. Cornish, of Lincoln College, the remainder
by Mr. William Sorell ; to both these gentlemen I am much indebted
for the general fidelity and accuracy with which they performed their
work.

In conclusion, I have much pleasure in taking this opportunity
of returning sincere thanks to those whose assistance I have

xxii INTRODUCTION.

benefited by in preparing the present volumes ; — to Professor Stubbs,
of whose valuable aid I have already spoken; to the Rev. H. O. Coxe,
Bodley's Librarian ; the Rev. J. Mayor, the late, and Mr. Bradshaw,
the present, Librarian of the Cambridge University Library; to
Professor Dunne, of the Irish Catholic University, who kindly
examined for me some MSS. in the Library of Trinity College,
Dublin ; to Mr. Bond, custodian of the MSS. at the British Museum ;
to the Rev. W. Macray, of the Bodleian Library ; lastly, to Mr. Cald-
well, Fellow of Corpus Christi College, Cambridge, and the Rev.
J. J. Perowne, Fellow of the same College.

A complete Glossary will be subjoined to the last volume of the
EngUsh works.

T. ARNOLD.

Oxford, October, 1868.

CONTENTS.

EVANGELIA DOMINICALIA.

SERMON piy.st Sunday after Trinity. page

I. Homo quidam erat dives. Luke xvi. 19 i

Second Sunday after Trinity.

II. Homo quidam fecit coenam magnam. Luke xiv. i6. . . 3

Third Sunday after Trinity.
II L Accesserunt ad Jesum publicani et peccatores. Luke xv. i. 7

Fourth Sunday after Trinity.

IV. Estote misericordes. Luke vi. 36. 9

Fifth Sunday after Trinity.

V. Cum turbae irruerunt ad Jesum. Luke v. i. . . . 12

Sixth Sunday after Trinity.

VI. Nisi habundaverit justitia vestra plus quam Pharisaeorum.

Matt. V. 20, . . . . . . ... .14

Seventh Sunday after Trinity.

VII. Cum turba multa esset cum Jesu, nee haberent quod man-

ducarent. Mark viii. i. 17

Eighth Sunday after Trinity.

VIII. Attendite a falsis prophetis. Matt. vii. 15 19

Ninth Sunday after Trinity.

IX. Homo quidam erat dives et habebat villicum. Luke xvi. i. . 22

Tenth Sunday after Trinity.

X. Cum appropinquaret Jesus Hierusalem videns civitatem.

Luke xix. 41 24

Ele'venth Sunday after Trinity.

XI. Dixit Jesus ad quosdam qui confidebant tanquam justi.

Luke xviii. 9 27

XXIV

CONTENTS,

SERMON Tivelfth Sunday after Trinity. ^^^^

XII. Exiens Jesus de finibus Tyri. Mark vii. 31. . .29

Thirteenth Sunday after Trinity.

XIII. Beati oculi qui vident quae vos videtis. Luke x. 23. . 31

Fourteenth Sunday after Trinity.

XIV. Cum iret Jesus in Jerusalem, transibat. Luke xvii. 11. 34

Fifteenth Sunday after Trinity.

XV. Nemo potest duobus dominis servire. Matt. vi. 24. . 36

Sixteenth Sunday after Trinity.

XVI. Ibat Jesus in civitatem quae vocata Naym. Luke \\\. 11. 38

Senjenteenth Sunday after Trinity.

XVII. Cum intrasset Jesus domum cujusdam. Luke xiv. i. . 41

Eighteenth Sunday after Trinity.

XVIII. Accesserunt ad Jesum Pharisei audientes. Matt. xxii. 34. 43

Nineteenth Sunday after Trinity.

XIX. Ascendens Jesus in naviculam. Matt. ix. i. . . . 46

Tiventieth Sunday after Trinity.

XX. Loquebatur Jesus cum discipulis. Matt. xxii. i. . . 48

Tnventy-frst Sunday after Trinity.

XXI. Erat quidam regulus. John iv. 46. . . . . 51

T<iventy -second Sunday after Trinity.

XXII. Simile est regnum coelorum homini. Matt, xviii. 23. . 54

Tnventy-third Sunday after Trinity.

XXIII. Abeuntes Pharisaei. Matt. xxii. 15 5^

Taventy-fourth Sunday after Trinity.

XXIV. Loquente Jesu ad turbas, ecce princeps. Matt. ix. 18. 59

Taventy-ffth Sunday after Trinity.

XXV. Cum sublevasset oculos Jesus. John vi. 5. . . . 62

First Sunday in Ad-vent.

XXVI. Cum appropinquasset Jesus Jerosolumis. Matt. xxi. i. . 65

Second Sunday in Ad-vent.

XXVII. Erunt signa in sole. Luke xxi. 25. . . . . 68

Third Sunday in Ad'vent.

XXVIII. Cum audiisset Joannes in vinculis. Matt. xi. 2. . . 71

CONTENTS.

XXV

SERMON

XXIX.

XXX.

XXXI.

XXXII.

XXXIII.

XXXIV.

XXXV.

XXXVI.

XXXVII.

XXXVIII.

XXXIX.

XL.

XLI.

XLII.

XLIII.

XLIV.

Fourth Sunday in Ad'vent. pack

Miserunt Judaci ab Jcrosolumis. John i. 19. . . 74

Sunday ^vithin Octa've of the Epiphany.
Vidit Johannes Jesum venientem ad se. John i. 29. 77

Octa've of the Epiphany.
Venit Jesus Galilea. Matt. iii. 13 80

First Sunday after the Octa've.
Cum factus esset Jesus. Luke ii. 42. . . . 83

Second Sunday after the Octa've.
Nuptiae factae sunt in Cana Galileae. John ii. i. . 86

Third SuJiday after the Octa've.
Cum descendisset Jesus de monte. Matt. viii. i. . 89

Fourth Sunday after the Octa've.
Ascendente Jesu in naviculam. Matt. viii. 23, .92

Fifth Sunday after the Octa've.
Simile est regnum coelorum homini qui seminavit.
Matt. xiii. 24. ....... 95

Septuagesima Sunday.
Simile est regnum coelorum homini patrifamilias.

Matt. XX. I. ....... 98

Sexagesima Sunday.
Cum turba plurima. Luke viii. 4 102

Quinquagesima Sunday.
Assumpsit Jesus duodecim discipulos.

Luke xviii. 31. 106

First Sunday in Lent.
Ductus est Jesus in desertum. Matt. iv. i. . .109

Second Sunday in Lent.
Egressus Jesus secessit in partes Tyri. Matt. xv. 21. 113

Third Sunday in Lent.
Erat Jesus ejiciens demonium. Luke xi. 14. . .116

Fourth Sunday in Lent.
Abiit Jesus trans mare. John vi. i. . . .120

Fifth Sunday in Lent.
Qiiis ex vobis arguet. John viii. 46 124

xxvi CONTENTS.

SERMON pai^ Sunday. pace

XLV. Altera autem die quae est post parasceven. Matt, xxvii. 62. 128

Easter Day.
XL VI. Maria Magdalene. Matt, xxviii. i. . . . .131

First Sunday after Easter.
XLVII. Cum esset sero die una. John xx. 19. . . .134

Second Sunday after Easter.
XLVII I. Ego sum pastor bonus. John x. 11. . . . .138

Third Sunday after Easter.
XLIX. Modicum et jam non videbitis me. John xvi. 16. . 141

Fourth Sunday after Easter.
L. Vado ad eum qui misit me. John xvi. 5. . . .144

Fifth Sunday after Easter.
LI. Amen, Amen, dico vobis, si quid petieritis. John xvi. 23. 148

Sixth Sunday after Easter.
LI I. Cum venerit Paraclitus. John xv. 26 151

Whit Sunday.
LIII. Si quis diligit me. John xiv. 23 155

Trinity Sunday.
LIV. Erat homo ex Phariseeis Nychodeme. John iii. i. . 158

COMMUNE SANCTORUM.

Vigil of an Apostle.
LV. Ego sum vitis vera. John xv. i. 165

Common of an Apostle.
LVI. Hoc est preceptum meum. John xv. 12. . . .168

The same.
LVI I. Haec mando vobis. John xv. 17. . . . . .172

Common of an Evangelist.
LVI 1 1. Designavit Dominus Jesus. Luke x. i 175

Common of one Martyr.
LIX. Nisi granum frumenti. John xii. 24. .... 179

The same.
LX. Si quis vult venire post me. Matt. xvi. 24. . . .182

CONTENTS,

XXV 11

SERMON

LXI.

LXII.

LXIII.

LXIV.

LXV.

LXVI.

LXVII.

LXVIII.

LXIX.

LXX.

LXXI.

LXXII.

LXXIII.

LXXIV.

LXXV.

LXXVI.

LXXVII.

Common of one Martyr.
Qui vos audit, me audit. Luke x. i6.

The same.
Si quis venit ad me. Luke xiv. 26.

The same.
Nihil opertum quod non reveletur. Matt. x. 26.

Common of one Martyr and Bishop.
Circuibat Jesus civitates. Matt. ix. 35.

Common of many Martyrs.
Elevatis Jesus oculis. Luke vi. 20.

PAGE

. 185
. 189

• 194
. 197
. 201

Matt. X. 23. . 206

The same.
Cum persequentur vos in una civitate.

The same.
Ponite in cordibus vestris. Luke xxi. 14. . . .209

The same.
Descendens Jesus de monte. Luke \\, 17. . . .214

The same.
Cum audieritis proelia. Luke xyA. ^ 218

The same.
Attendite a fermento Pharisaeorum. Luke xii. i. . . 222

The same.
Sedente Jesu super montem Olyveti. Matt. xxiv. 3. . 226

The same.
Nolite arbitrari. Matt. x. 34. . . . . . 231

The same.
Egressus Jesus de templo. Matt. xxiv. i. . . .235

The same.
Dicebat Jesus turbis Judeorum. Luke xi. 29. . .239

The same.
Egrediente Jesu de templo. Mark xiii. i. . . .243

Common of a Confessor and Bishop.
Vigilate quia nescitis qua hora. Matt. xxiv. 42. .248

The same.
Homo quidam peregre proficiscens. Matt. xxv. 14. . 252

XXVI 11

CONTENTS.

SERMON

LXXVIII.

LXXIX.

LXXX.

LXXXI.

LXXXII.

LXXXIII.

LXXXIV.

LXXXV.

Common of a Confessor and Bishop. vfi^on

Homo quidam nobilis abiit in regionem. Luke xix. 12. 257

The same.
Videte, et vigilate, et orate. Mark xiii. 33. . .261

Common of a Confessor and Doctor.
Vos estis sal terre. Matt. v. 13 266

Common of a Confessor and Abbot.
Nemo accendit lucernam. Luke xi. 33. . . .271

Common of many Confessors,
Sint lumbi vestri praecincti. Luke xii. 35. . . 275

The same.
Misit Jesus duodecim discipulos. Matt. x. 5. . . 280

Common of one Virgin and Martyr.
Simile est regnmn coelorum thesauro. M^//. xiii. 44. 284

Common of a Virgin not a Martyr.
Simile est regnum coelorum decern virginibus.

Matt. XXV. I. . . . . . . .289

PROPRIUM SANCTORUM.

Vigil of St. Andrenv.
LXXXVI. Stabat Johannes. John i. 29 295

St. Andreiv.
LXXXVI I. Ambulans Jesus juxta Mare Galilee. Matt. iv. 18. . 301

Octa've of St. Andre^u.
LXXXVIII. Postquam autem traditus est Johannes. Mark i. 14. 306

Christmas Eue.
LXXXIX. Cum esset desponsata. Matt. i. 18. . . -311

Christmas Day.
XC. Exiit edictum a Cesare Augusto. Luke ii. i. . . 316

St. Stephen's Day.
XCI. Ecce, ego mitto ad vos prophetas. Matt, xxiii. 34. . 322

St. John the Evangelist's Day.
XGII. Dixit Jesus Petro. John xxi. 15 325

CONTENTS, xxix

SERMON cj-^g jjoiy Innocents. '"^^-'^

XCIII. Angelus domini apparuit. Matt. ii. 13. . . .327

Sixth day after Christmas.
XCIV. Erat Joseph et Maria. Luke \\. 33 332

Nenv Tear^s Day,
XCV. Postquam consummati sunt. Luke W. 21. . . .335

Figil of the Epiphany.
XGVI. Defuncto Herode. Matt. ii. 19. . . . .337

The Epiphany.
XGVI I, Cum natus esset Jesus. Matt. ii. i 339

The Con'version of St. Paul.
XGVI 1 1. Ecce reliquimus omnia. Matt. xix. 27. . . .342

Candlemas Day.
XGIX. Postquam impleti sunt dies. Luke ii. 22. . . . 345

St. Peter's Chair. {Feb. 22.)
C. Venit Jesus in partes Gesarie. Matt.yi\\. 13. . . 347

St. Matthias' Day.
GI. Gonfiteor tibi, Pater, Domine. Matt. xi. 25. . . 350

Annunciation of the Blessed Virgin Mary.
Gil. Missus est Angelus Gabriel a Deo. Luke i. 26. . . 353

St. Philip and St. James.
cm. Non turbetur cor vestrum. John xiv. i. . . .357

Ascension Day.
GIV. Recumbentibus undecem discipulis. Mark xvi. 14. . 360

Vigil of St. John the Baptist. {Midsummer E've.^
CV. Fuit in diebus Herodis. Luke i. 5. . . . .362

St. John the Baptist. {Midsummer Day.^
CVI. Elizabeth impletum est tempus pariendi. Luke i. 57. . 364

Vigil of St. Peter and St. Paul.
CVII. Dixit Jesus Symoni Petro. John xxi. 15. . . . 366

Octa've of St. John the Baptist.
CVIII. Dixit Zacarias. Luke \. 18 367

Translation of St. Martin. {July 5.)
CIX. Nolite timere, pusillus grex. Luke xii. 32. . . . 370

XXX

CONTENTS.

SERMON Octa-ve of St. Peter and St. Paul. page

ex. Jussit Jesus discipulos ascendere in naviculam.

Matt, xiv. 22. 373

Tbe Seven Brothers. (July lo.)
CXI. Loquente Jesu ad turbas. Matt. xii. 46. . . . 375

St. James.
CXII. Accessit ad Jesum. Matt. xx. 20. . . . .377

Vigil of the Assumption. (^Aug. 14.)
CXIII. Loquente Jesu ad turbas. Luke xi. 27. ... 379

Assumption Day. (^Aug. 15.)
CXIV. Intravit Jesus in quoddam castellum. Luke x. 38. . 382

St. Bartholomeiv.
CXV. Facta est contentio inter. Luke xxii. 24. . . .385

Beheading of St. John the Baptist. (^Aug. 29.)
CXVI. Misit Herodes. Mark vi. 17. 387

Nativity of the Blessed Virgin Mary. {Sept. 8.)
CXVI I. Liber generationis. Matt. i. i 390

Exaltation of the Cross ^ or ^ Holy Rood Day in harvest.''

{Sept. 14.)
CXVIII. Nunc judicium est mundi. John xii. 31. ... 392

Vigil of St. Mattheiu.
CXIX. Vidit Jesus publicanum. Luke v. 27 395

St. Matthew.
CXX. Cum transiret Jesus. Matt. ix. 9. .... 397

Michaelmas Day.
CXXI. Accesserunt discipuli ad Jesum. Matt, xviii. i. . . 398

Vigil of All Saints. {All Halloa Eve.)
CXXII. Respiciens Jesus in discipulos. Jo/^« xvii. 11. . . 402

All Saints' Day.
CXXIII. Videns Jesus turbas ascendit. Matt. v. 1. . . . 406

EVANGELIA DOMINICALIA.

HERE BIGYNNEX

&E SONEDAI GOSPELIS,

EXPOWNED IN PARTIE.

pE FIRSTE SONEDAI GOSPEL AFTER TrINITE SONDAI.

[SERMON I.]

Homo quidam erat dives. — Luyk xvi. [19.]

Crist telli)) in |?is parable how richessis ben perilouse, for
li3tli wole a riche man use hem unto moche lust. A parable
is a word of stori, )>at bi \2X hydej? a spiritual witt. pe stori
telle]) ; — \fere was a riche man jjat disuside his richesse in pride
and in glotonye, for he was cloJ?id in purpur and bise, ))at ben
prescious clojjes bojje rede and white ; and so he was an
ypocrite, )>at shewide him to j)e world bo))e austerne and dene,
as worldly men done. And over |>is, ech daie was he fedd
shynyngly, bo|) for shynyng of vessel and prescious food, and
pere was a pore 7nan liynge at his •^ate pat was clepid Lazarus,
full of sore biles ; and he wolde be fillid by crimimes pat felden fro
pe riche mannes bord, but no mail ^af him hem^, for avarise of
))e lord, but pe houndis of pe lord comefi, and lickide his biles;
and ))is signifiej? compassioun of riche mennes servantis, jiat
})ey have of pore men ; but jjei ben lettid to helpe hem. And
it is maad by Goddis wille pat pis begger was deed; and was
born by aungelis into Abrahams bo sum ; pis riche man was dede,

^ This additional clause is found in the Vulgate ; ' et nemo illi dabat.'
WYCLIF. B

The parable
of Dives and
Lazarus.

r

WFCLI F'S

but not solempnely to God, a7id he was buried in helle^, in token
j)at he shulde ever dwelle there. Abrahames bosum is clepid
a place of reste |?at holy soulis restiden inne bifore Cristis
ascensioun. And here may we see jjat j?at neij^er riche men ne
pore, in j^at jjey ben sich, be blessid in hevene ; sith Abraham
|)e riche man toke Lazarus into his bosum ; but disuse of
richesses and impacience of pore men ben dampned of Crist ;
and ellis not siche men ; and J)ei ben not preisid of Crist but
bi contrarie virtues. ]>is riche man lifte up hise iyn in hise
tur mentis of helle, and si'^ Ahrahame a/erre, and Lazarus in his
lappe ; afid he criede, Fader Abraham, have ??iercy on me, and
sende J?e lazar hidir, wetynge his Jjmgres eende in water to colde
my tonge, for Y am tormentid in pis flawme. pe manner of
speche of holy writt is to undirstonde by names of bodi ver-
tues of j?e soule, |)at dwellen for a tyme in siche bodies : and
so, for })is riche man was boostful in speche and likerous in
foode, he was tormentid in vertu of his tunge ; and ]?us men
in weye to blis, whanne \€\ traveilen in sutil and medeful
werkes, |?ei swagen in a maner J)e peyne of dampned men ;
for jjei have slakyng of })er peyne in );at ])at J)ey hopen to have
fewer felowis in helle, to be peyned wi]> hem. And Abraha?n
seide tope riche man, dampnyd, Sone, have mynde hoiv pou haddist
lust in this lyfe, and Lazar peyne, and perefore, bi rigt jugement
of God, he is now confortid and pou art now iurmeiitid; for he
sufferide peyne paciently and J)Ou toke j?i lusts synfulli. And
sum men jjenken, for jjis dampnid riche man clepid Abraham
his fadir, and Abraham clepid him a5en his sone, jjat he was
an Ebreu, and Abraham was his fadir; but Abraham answeride
him, bi treu|?e \2X God tolde him, J>at pere was a myche void
place stab lid betivene hem, derke and unordy?iel,pat lettid dampned
men to come to hem, al ^i/ pei wolden, or hem come to dampned
men : for |)ei desiren it not, and 5if sum seintis coveiten kyndely
to comferte jjer frendis, ])ey have stronger wille to confourme
hem to Goddis wille, and men may neijjer falle fro hevene to
helle, ne flee fro helle to hevene at |)er owne wille. But pe
riche man preied Abraham to sende Lazar to his fadir hous, for

» ' Sepultus est in inferno : ' Vulg.

SERMONS.

he hadde fyve brejjeren, and he wolde pai pet weren warnid to
avienden hem of her lyf; not for charite |)at men dampned in
helle have to lyvyng men or ellis to dampned men ; for as
seintis in hevene wanten envye, so dampned men fallen in
charite ; but he dredde him of his peyne Jjat he shulde have
by dampnyng of hise bre))ren ; for he assentide to hem in )>er
wickide lyf. But Abraha?n seide to him pat pei have Moyses and
prophetis in jjer bokes jjat }>ei writen, heere pei hem spedely, and
kepe ]>ei Goddis commandementis ; and pis riche dampned man
seide to Abraham, Nay, Fadir Abraham, but if ony of dede men
wende to hem and warne hem, pei shal do peiiaunce, and flee \^x
dampnacioun. But Abraham seide a^en, |)at yf pei heeren not
Moyses and prophetis pat spaken by God, pei shall not trowe to
dede men; for \tx wordes ben of lasse evydence, and it falli|>
not to God to make a newe lawe and newe miraclis for ech
man j?at shal be dampned, as Crist wolde not come doun of
J>e crosse to conferme the fals Jewis.

In a ]>is Gospel may preestis telle of fals pride of riche men,
and of lustful lyf of my3ty men of jjis worlde, and of longe
peynes of helle, and joyful blis in hevene, and J>us lengjje j?er
sermoun as J>e tyme axi|). And marke we how J)is gospel tellij)
]jat jjis riche man was not dampned for extorsioun or wrong \2X
he dide to his nei^bore, but for he failide in werkes of mercy ;
and ]?us shulde we warne boj? o man and o]>er how sum men
shal be dampnyd more felly for raveyne, and sum shal be
dampnyd more softly, for misusinge of Goddis goodis.

t?E SECUNDE SONDAI GOSPEL AFTER TrYNYTE.

[SERMON II.]

Homo quidam fecit coenam magnam. — Luc. xiiii. [16.]

pis gospel movejj men bi witt of a parable to desire spedely
to come to hevene. We shal undirstonde jjat eche worde of

» The language of this concluding to publication than to delivery from
paragraph shows that these homi- the pulpit,
lies were written rather with a view

B 2

Directions to
preachers how
to enlarge on
the parable.

The parable
of the bidden
guests.

WrC L I F'S

Col. iii, II.

Goddis lawe is so|>, al5ates if some men undirstonde it falsely ;
for so ]>ey undirstonden God, and 3it ]>e\ maken him not fals :
and so pryve undirstondinge of })is holy Gospel is al3ates so]>,
and )?e storye boJ?e. pe Gospel telli]> J>at pere was a man pat
makide a greet soper and clepide pereto many men. pis man is
Jesus Crist, ]?at is bojje God and man; and |>is grete soper
is the grete mangery ])at seintis in hevene shall eten of Goddis
bord; and J)is shall ever last wijjout irkyng or noye, for ^ere
shal nojjing faile j)at seintis wolen desire. And, for j)is shal
be jje laste mete, it is well clepid a soper, for soper is ])e laste
mete jjat man taki]) in \t daie. And for foure causis it is a
greet soper, for )>e Lord is grete jjat make)? ]?is soper, so Jjat no
man but he may make siche a soper; also the peeple is grete
and many |>at sitte)? at }>is soper ; also Jje mete is prescious jjat
\€\ soupen wij?, sij? Crist is al maner of mete and drynke, |)at
\t\ be fed \vij> ; also ))e tyme of sittyng at })is soper is wi|)Outen
eende. pis lord clepijj many to |)is soper ; for jjere nys no man
but 3if he longe sum weie after blise ; for ech man longi}) after
good, and ]?e last good «nd best in which oonly man shulde
reste is blisse. But ])e gospel sei|) jjat many men ben clepid,
and fewe ben chosen, for alle men \2X God 3eve]7 desiryng to
blis ben clepide, but al oonly |)ese ben chosen, \2X lasten in love
of God to jjer ending day, for to alle siche and oonly siche
haj? God ordeyned blisse. And he sente out his servawitis in
houre of pis soper to seie to men clepid hereto to come, for now alle
pingis ben redy. pe hour of |)is soper is tyme of jje Incarnacion,
for in J)at tyme was heven first persid*, and men sett first in
hevene wij? Crist, pis servant sent out is the manheed of Crist,
wij) hise membris )>at here lyveden wij) him, as Joon Baptist and
oJ)er apostlis and o]?er trewe servauntis. Alle |)ingis were redy ;
for the Godhede and manhede of Crist was for ])at time redy
to fede seintes in hevene, and Crist, as Paul sei);, is alle jjingis
in alle men j)at shal be savyd, and ri^t so his lawe is |>e first
and jje laste and fully ynou5, after which shulde be noon other
lawe. For Anticristis lawe, cloutid of many, is full of errors,
and disseyvej? many men, as law of Sarasyns and of |)ese newe

a ' pierced ' is used in the sense of penetrated, or forcibly entered.

SERMONS.

ordris. And as jje gospel seij?, at siche ?nen bygan togiper for to
excuse hem; for al )>ese men and al oonli siche jjat tellen more
bi siche lawe |)an bi Goddis lawe excusen hem to come j^e ri3t
weye to hevene. And as |)ere is jjre maner of synne, so j>re
maner men excusiden hem fro )>is soper. \te first seide pal he
hadde bow^l a toun and was nedid to go out and see it; and )>is
bitokene]? proude men, |)at for worldly lordship wenden out fro
}>e weye of God, and occupien her wittes about worldely hey-
nesse; and for })e first seide jjat )?is was nedeful, ]?erefore he
preide pe lordis ?Tiessanger to have him excusid. pe seconde seide,
bat he hadde boici^t fyve yockis of oxen ^ and he wente to assay hem,
and perefore he preide him to have him excusid. pes fyve yockis
bitokenen plente of worldely goodis ; for traveil and foure pro-
fitis |)at comen of oxen ; and for |jis bisynesse turne]? rundely
in hemsilf j^erefore it is well seide Jjat )?ere ben fyve yockis.
And for siche worldely men ben yockid togijiere wij? jje fend
and )?e world, J>erefore the gospel clepij? hem yockis. pe pridde
man seide jjat he hadde wedded a wyf, and perefore my^te not come.
pis |?ridde bitokene]? men |>at ben overcomen wij? fleishly synne,
as glotonye and lecherie ; and })es men more beestly excusen
hem, not curteysly, as jjese two first diden ; but seien shortly,
\z.y may not come, pe first two men excusiden hem by ]?is, |>at
J)ey wolen be lordly to distroye Goddis enemyes, and ]jei wolen
be riche to helpe pore men ; but j^e ]?ridde, ])at ha]) his fleish
as his wyf, maister of his soule, is an uncurtais fool ; and })ere-
fore he answeride ]?us. pe servaunt turnide ayn and tolde his
lord pe answer e of pese pre men; for every creature sei]> to Crist
fully himsilf. But Jjc lord was wroo}> wi]? excusacioun of ]>ese
beden foolis, and bad his servaunt wende out into stretis of Jje
citee, more and lasse, and brynge into J)is feeste })is })re maner
of men, pore feble men, pore blynde men, and pore lame men.
pese J)re ben Goddis prisoneris, \2X bo})e God and man helpen
wi]) almes. And it semeth Jjat ])ese and noon o])er shal come
to hevene, for who shal come to hevene but if he be pore in
spirit ; who shal come to heven but ^if he be feble in spirit and
nedid to have mercy ; who shall come to hevene but 3if he bi
li5tned of his blindnesse ; and who shal come to hevene, but
he ]?at halte}) now hi5e in vertues and now low in synnes }

WFCLIF'S

Directioni to
preachers.

Certis noon but ]?e lord of )?is feeste ; and to siche bodili pore
men teche}> ))is gospel men to do her almes ; for we shall
sue Crist, ]?at doi|) specialy his greet almes to jjese )?re men,
and of jjese ))re maner of men many comen to heven. But
Goddis servauntis bo|>e of men and aungelis seien after jjis
secounde maner of clepyng, Lord, it is done as poti comandisi,
and ^it pere is a voide place, for men \2X shulden soupe wi|> }>ee;
for |)is maner of clepyng of men to |>e joie of hevene fille|> not
hevene of men J>at God ha)) ordeyned^ to blis, and herfore ]?e
Lord of hevene in his jjridde clepyng, Jiat shal be -in tyme ny5
))e daie of dome, biddep his servantis go out into weyes and htgges
and constreynen men to entre pat my hous be fillid. For now in
]je laste daies, whan preestis ben tumid to avarice, stonys shal
crye and constreyne preestis jjat maken hem a privat religioun
as an hegge and ojjer men \2X suen hem in J)e brode weye to
helleward, — ])ese stoonys, \dX ben my3ty men in jje worlde, shal
constreyne boj^e preestis and peple for to entre into hevene
bi holding of Goddis lawe, for drede of takinge of her goodis
and punishinge of her bodies shal constreyne hem by drede
to kepe ])is streyte wey to hevene. And so |>e noumbre of men
\2X God ha}) ordeyned to blisse mut nedis be fillid, maugre
Anticrist. But Crist seip to his Apostlis, pat noon of pe firste
men pat God clepid to pe mete and wolde not come shal taiste his
souper in ye bhsse of hevene. For God ha|) ordeyned whiche
men shal be saved and which shal be dampned, and boj) j)ese
noumbres mote nede be fulfilled ; and lordis for her profit
moten nedes helpe herto, and Anticristis feynynge mote nedes
be knowun.

Here may men touche of alle manere of synne, and specialy
of false preestis, traitors to God, \2X shulden treuly clepe men
to blise and telle hem ye wey of ))e lawe of Crist, and make
knowe to |)e peple the cautelis of Anticrist.

' So in B ; the Bodleian MS. has ordeyne);>.

-^:-rK-:-^-

SERMONS.

7

I^E ^RIDDE SONDAY GOSPEL AFTER TrYNYTE SONDAY.

[SERMON III.]

Accesserimt ad Jesum publicayii et peccatores. — Luc. xv. [i,]

In \\% gospel telli]? Crist two parablis of comfort, how his
peple shal be saved al3if preestis grutchen jjere a5en, bo|?e prelatis
and religiouse, for her pryde and coveitise. pe story of })is
Gospel telli}> how puhlicanis a7id sinful men weren comyng to
Jesus to here his lore ; and he tretide hem graciously as a good
lord; but scribis and Phariseis gruchiden ayns pis and blas-
femiden ayns Crist, and seiden, He ete wip hem unlawfully ; and
)7is dede may figure J>ingis ]jat falli]? now, sij? prelatis, as scribis,
and religiouse, as Phariseis, grutchen a3ens trewe preestis,
membris of Crist, j?at communen wi]> commounes as publicanis
and seculer lordis, as sinful men ; and seien it fallij? not to hem
to knowe Goddis lawe. For jjei seien it is so hey, so sutil
and so holy, j>at al oonly scribis and Phariseis shulden speke
of |?is lawe. And |)es seculer prelatis may wele be clepid
scribis, for \€\ bo])e more and lasse writen ))e money jjat \€\
pilen of ))e peple more bisily j?an Jiei prynten in her soulis ))e
knowyng of Goddis lawe. And jies religiouse ben Pharisees :
for Jjei ben divydid fro ]?e comoun maner of lyvynge bi hir
rotun rytys as Pharisees weren. pre causis j^ere ben whi ]7is
hevenly leche resseyvede freely ]?es synful men and eet wi|?
hem, — ffirst, for he wolde converte hem to confusioun of
proude prelatis ])at lettiden \t fredom of Goddis lawes to have
hir cours ; by ]?is shulden \€\ mekely knowe \2X heynes of state
maki]> not a man evermore beter to God. pe seconde cause
is, \2.\ Crist wolde 5yve his preestis in tyme of grace lore and
ensample to do wisely so, and to stonde for )je fredom of
Goddis lawe. pe )?ridde cause is, — for Crist wolde she we his
general lordship and savynge not oonly of Jewis but of he|)ene
men in dyverse statis. pese prelatis wolden fayn jjat all Goddis
lawe were hongynge on hem for to spuyle )?e puple ; for ]?anne

Prelates and
monks arc
compared to
the Scribes
and Pharisees.

8

WFC LI F'S

Exposition of
the parables of
the lost sheep
and the lost
piece of money.

Ps. cxix. 176.

wolde jjei telle ])is lawe, and put j?ereto fals undirstbndinge, as
]>ei my^ten have more wynnynge of jje puple. — ^ pe first
parable stondij? in a question of Crist; he axijj which man of
hem hadde an hundrid shepe to kepe, and he were nedid to save
hem ech on, and he hadde lost 0071 of he7n; ne wolde he not leeve
fourescore and iiyntene in a sikir deserte and go and seke pis lost
sheep til pat he fond it; and when he hadde founden it, wolde leien
it on his shuldris wip joie and whanne he comep hoom, he clepep
togidre his frendis and fiei-Sfboris, and seip to hem, Be ye gladde
and panke me, for Y have founde yny sheep pat was perishid.
Certis V seie to you pat pere shal be joie in hevene up07t oon synful
man pat doip penaunce, ■^he po viore pan up07i foure score and
nyntene ri-^t-wise pat have 710 nede of pe7iaunce. pis man is Jesus
Crist \2X was of j)e Jewis, and he was herty and wyse and
hadde in his kepynge |)e aungelis confirmed in hevene, and
wij) hem mankynde. Nynty and nyne bitokene)) jjes aungelis,
for j>es nyne ordres }>at ben knytted in Crist ; and }'is 00 she ep
is mankynde, |>at acordi]? more to-gider ))an jiese nyne ordres
of aungels. pis 00 sheep |?at was lost perishide by synne of
Adam, as })e psalme sei|?. Hevene is clepid disert by many
enchesouns, for it is selde visited of men, jjat slowly comen
j?idir, and it is not tilid^ as is er)>e here \v\\ us, and it is florishid
wij> goostly trees \2X evermore ben grene, for grenesse in
virtues may nevere faile in hevene. And ))is is a sykyr place ;
for fendis tempten men not j)ere. Crist lefte |)is aungel kynde
dwellyng in hevene ; for Crist toke not angels kynde but toke
here mannis kynde, and bi his greet virtue he suffride peyne
as ojjer men ])re and \x\\Xy 3eer, and brou3t mankynde to
hevene, and bade ]>e aungelis his frendis, and man next him
in manhede, rejoyeshe hem \\\\ him, for he hadde saved man-
kynde \2X was perishide. And bi |)is aungels in hevene,
mankynde, and feendis, shulde be gladde bi resoun ; for J)e
more \2X ben dampned \q. more is fendis peyne, and j)us is
more joie in hevene of J;is 00 sheep, jjan of nyne ordris of
aungels \2X neden noo penaunce, for J>ei synneden nevere.
pis o sheep \2X is mankynde synede for J)e more parte, and

1 For ' tilled ' (?) D has tylud; C tillid.

SERMONS.

was quykid bi Crist, })at was oon wij? his bre{?eren ; and he,
al3if he my3te not synnen, suffride peyne for his sheep. And
more joie is in hevene of him and his membris })an of nyne
ordris of angelis, for J)ei ben beter and lyveden more medefuUy
as trewe kny^tis of God. pe seconde parable of Crist stondij)
in ))is, |>at a wjyse womman pai hadde ten dragmes, yf she hadde
lost oon, she wolde li'^tne her lanterne, tiirne up hir house to seke
pis lost dragme, and whan she hadde /ounden it, she wolde make
joie as it was seid bifore of him |)at lost ))e sheep. — IT pis
womman is Jesus Crist, wysdom of )7e fadir ; jjese ten dragmes
ben his resonable creaturis, for J)ei ben maid alle to ymage and
licnesse of )je Trinite. pe ten])e dragme )>at was lost is man-
kynde, ]je lanterne |>at was li3tid is })e manhede of Crist, jjc
turning up of ]?is house is changinge of statis )?at ben maid in
))is world by manhede of Crist. For jje angel wolde not suffren
Joon to knele and worshipe him, for his lord was Joones bro|>ir,
and j?e aungeHs weren hise servauntis ; and so many |>ingis of
)?is world weren tumid up so down, si]> evry parte of ]>is worlde
was beterid bi Cristis manhede.

We may touche in J)is gospel what spedij> men and what
)>ing lettij) men for to be saved, for men mote nede do penaunce
in berynge of jjis sheep, and have li^t of jjis lanterne for to
fynde jjis lost dragme.

pE FOURhE SONDAI GOSPEL AFTER TrYNYTE.

[SERMON IV.]

Estote misericordes. — Luc. vi. [36.]

pis gospel movej) men to mercy a^en ]?e ypocrisye of j>es
false Pharisees, and Crist biddij> first generally men to be
merciful as your fadir is merciful. For whanne a general
word is seid bi himsilf, it shal be taken for )je most famous.
pere ben many fadris, as fadir of kynde, and fadir of lore, but
})e mooste propre fadir is he )>at maki]? men of nou3t, for he is
fadir of mennis bodies, and fadir of her soulis, and in vertue

Directions to
preachers.

The duty of
showing mercy,
and the sin of
rash judgment.

lO

WFCLIF' S

! The clergy
sellers of
grace.

The evils of
rash judgment.

of him worchen all o]?er fadris. And ]?is fadir shulden we sue
in alle our werkes, for al3if we may not atteyne to jjis fadir,
nejjeles |?o dedis ben nou3tis jjat ben not ensaumplid and
wrou5t by ]jis fadir. pe mercy of ]>is fadir can we not telle
fulli, for he is ]>q mooste worcher jjat may be in ]?is world, and
he cannot worche, but 3if he medle mercy, for he wrou3t by
mercy whan he made }>is worlde, si]> he dide good to angelis,
and makide hem perfit, and brou3te hem to heyer state wi|)-
outen her disert. And so when he doi|? good to eny creature,
he makij) it perfit of his pure grace, si]? God Almi3ty, al witty,
and al godely, cannot worche but 3if he worche by mercy.
Be we Jjan mercyful for goodnesse of God. pe lest mercy of
men is among clerkis : ]?at wolen not 3yve goodis of grace but
3if |)ei sillen hem, and ]?erefore ])is synne is heresie before God,
]je most and jje first })at parte)? men fro God, for ]?ei weyen her
wynnynges more |?an })er God. And herfore all |?at we done
shulde be done in Goddis name, to wirchip of oure God, and
profit of his church. 3he 3if we ben holden bo|)e to God and
man by resoun of dette to do a good dede, loke )?at ))is reson
be first hidde in our |?ou3t, and so no man may excuse him
fro werkes of mercy as no man may wante werkes of a good
wille, for ]?at werke is )?e first and heiest in man. First shulde
a man have mercy of himsilf, and mercy of his modir, ]?at is
Holy Chirche; and Jian ha]? he mercy of all his ende kyn^-. pe
secound word of Cnsi /orbedij? fool jugemenl ; and resoun of ]?is
stondi]) hereinne ]?at God may not folily juge ony man; and
so as oure wille ha}? nede to be clo]?id wi]? mercy, so oure
undirstondinge ha]? nede to have ri3t jugement. For many
men wenen to be merciful to ypocritis, and ]?ei done harm to
men to which ]?ei wenen do profit; and many men wenen
to juge ]?er bre]?eren, and 3it }?ei jugen falsely and cruely of
many ; and eche man shulde tempere sich jugement aftir
God, for God in his jugement may not faile for resoun. pe
|?ridde word bidditj? Cristen men beware of foly dampnynge
up peyne of per dampnacion ; and al 3if ))is seme]? no comoun

■■' ende kyn. There is no difference
of reading in the MSS. The phrase
seems to mean ' remoter kindred,'

as ' ende-men ' signifies ' borderers '
in Anglo-Saxon.

SERMONS.

II

synne among men, ne|?eles al maner of men synnen herynne ;
and prelatis, ))at dampnen men in maner of j)er cursyng. And
ofte tymes ]>ei witen not how |>ei ben to God ; and by reputa-
cion J)at shulde be take of Goddis lawe )jes men done well as
God biddij) hem do. Lordis jugen ofte tymes j?at ojjer men
done amys, whan j>ei displesen hem in J?ir wronge wille ; as we
dampnen Clement^ wi)? his fautours, and ))ei dampnen us, and
o king dampnijj his adversarie, and he dampnij) him a5en, and
comounes dampnen proude men and ojjers to be ypocrites.
And comounly foly jugement is jjing jjat men knowen not, for
jjei leden not jier witt after Goddis lawe, for j^ei presumen as j?e
fende to kunne jjat ]>ei knowen not. — ^ pe fourjje and |>e fif])e
word biddip men/or-^yve and 'T^yve sum maner 0/ goodts, and so shal
God ravarde hem. And not al oonly God, but seintis in hevene,
shal rewarde men, after jjat j?ey have done here to hem. For jjese
fyve dedisi alargid to alle men mut have sum men seintis in
hevene. And jjese seintis shulen reward men here in abound-
ance of foure ]>ingis ; first, jjei shal rewarde men in a good
mesure, for seintis in hevene done beter to men |>an j^ei diden
to hem here in \\s lyf ; and where men diden scarsely good to
jiir brejjeren, seintis fillen trewe men wi]) all manere of goodis;
and |)is fillyng is not votde but sadly replenchid'^, and at \^ laste
// is heepid as myche as it wole take. And siche metyng of
corn, of mele, or ojjer ]?ing, wolde be preisid among men fer
}>e largenesse of )>e meter ; and J)is J?ing men have here in her
bosum, but God fillij? jie substance. For certis in sich mesure
as men mesuren to her brejjeren shal it be mesurid to hem bi
jugement of God. ^\i })e mesure be good, ])ei shal have good
a3en, and 5if )>e mesure be unjust, |)ei shal have peyne a3en.
And, for defaute in al J)is comij) of ypocrisye of prelatis, ]>at
shulden teche pleynly Goddis lawe and not j?er er|)ly wynnynges,
})erfore sei|> Crist in his parable, |>at y/J>e blyfide lede pe blynde
bope fallen inpe dike. But for Crist shulde be oure maister, and

^ After dedis D inserts aren. A and C agree with B.
sadly replenysched, D.

voydid but

* This allusion fixes the date of which latter year the anti-pope Cle-
the composition of these Sermons to ment VII died,
a time between 1378 and 1394, in

12

WrC L/F'S

Directions.

Peter fishing
in the Sea of
Galilee.

we shulden not strange from him, we shulden leeve |>es ipocritis
and sue ))e lore of ])is good maister, sij> he may not leve treu]>e,
ne faile in teching of trujje. And j>us shulden men ben perfit,
and flei the rote of falshede. And j)es prelatis have of }>ere
maistris comounly |?is m2inere, J>a/ J^ei can see a 7?iot in hir bro-
per eye, but a beem in per owen iy pe?ike pei not oon. For ])ere
witt is sett to spuyle and to accuse, and not for to helpe hem
ne o)7er men, and |)erefore her coveitise blindij? hem Jjus ; but
bi lore of Crist men shulden sei to hem, Vpocrite, cast first pe
beeme out o/pifi owne eye and pan ?7iaist pou poke beter pe mot fro
pi bropir.

Here may men see |?at sugettis shulden blame prelatis whan
]jey seen opynly greet defautes in hem, as defaute of Goddis
lawe in keeping and teeching ; for jjis is a beeme bi which j>e
fende binde]? his hous and ]>t\ shulden knowe j^es as }jei shulden
fele the lore jjereof.

pE FYFhE SONDAI GOSPEL AFTER TRINITE.

[SERMON v.]

Cum turbae irruerunt ad Jesum. — Luc. v. [i.]

pE story of )>is gospel teilij? good lore, how prelatis shulden
teche folk under hem. pe story is pleyn, how Crist stood by pe
river of Genazerep, and fisher is comen doun to waishe perynne per
nettes ; and Crist wente up into a boot pat was Symonis, and preiede
him to move it a litel fro pe lond, and he sate and tau^te the peple
out of the boot. And whanne Crist ceesside to speke, he seide to
Symoun, Lede pe boot into pe hey see, and late out your nettis to
takyng of fishe. And Simoun answerynge seid to him, Comand-
our, al pe ny^t traveilinge token we nou^t ; but in pi word shal
Ylosepe nett. And whan pei hadden done pis, pei token a plentenouse
multitude of fishe, and per nett was broken. But pei bekeneden to
per felowis pat weren in pe toper boot, to come and helpe hem; and
pei comen and filliden bop botes of fishe, so pat wel ny^ were pei
bope dreynt. And whanne Petre hadde seen pis wounder, he fell

SERMONS,

13

om.

dowi to Jesus kftee, and seide, Lord^ go fro ine for V am a syymful
7nan. For Petre held him not worj)i to' be wi}) Crist, ne dvvelle
in his cumpanye : for woiindir came to hem alle in takynge of pes
fishes. And so woimdride^i fames and foon, Zebedes sones, pat
weren Sy??iojidis felowis. And fesus seide to Sy mound, Fro pis
tyme shalt pou be takynge mefi. And pei seiten per bootis to pe
londe, and forsook at pat pei hadden, and sueden Crist. — H Byfore
we go to spiritual undirstonding of })is gospel, we shal wyte )>at
Jje same Cristis disciple J^at was first clepid Symoun, was clepid
Petre after of Crist, for sadnesse of bileve jjat he toke of Crist,
which Crist is a corner stoon, and groundi]? al treu|>e. Over
|)is we shal undirstonde )>at ))e apostlis were clepid of Crist in
many degrees ; first \€\ weren clepid and acceptid to be Cristis
disciplis ; and yet \€\ turneden a3en, as Crist himsilf ordeynede,
to lyve in j>e world. After |>ei were clepid to see Cristis myra-
clis, and to be more homely wi}) him })an \t\ weren before ;
but yet ))ei turneden a^en to \q worlde by tymes, and lyveden
worldely lyf, to profit of folk |?at )?ei dwelten wi}?. And on ))is
wyse Petre James and Joon wenten now to fishe. But j)e
)?ridde clepyng and ))e moost was jjis, — )>at jje Apostlis for-
soken holly j^e world and worldly jjingis, and turneden not a3en
to worldly lyf, as after |)is miracle Petre and his felowis sueden
Crist contynnely. It is noo nede to depe us in ]>is stori more
|>an ))e gospel telli]>, as it is no nede to bisie us what hi^t
Tobies hound. Hold we us apaied on |)e mesure \2X God ha]?
30vun us, and dreeme we not aboute newe pointes jjat jje gospel
leve)>, for )?is is a synne of curiouste, J^at harmej? more |)an pro-
fitij). pe story of )?is gospel telli|> us goostly witt, bo]> of lyf of
))e churche and medeful werkis, and |)is shulde we undirstonde,
for it is more prescious. Two fishingis \2X Petre fishide bito-
kenej) two takingis of men unto Cristis religioun, and fro \q
fend to God. In |)is first fishinge was \q nette broken, to
tokne jjat many men ben convertid, and after breken Cristis
religioun ; but at \t seconde fishinge, after Jje resurrectioun,
whan ))e nett was ful of many grete fishes, was not |)e nett
broken, as j>e gospel sei]?; for J>at bitokene)) seintis J>at God
chesi|) to hevene. And so J>ese nettis \2X fisheris fishen wij?

A.

Degrees of
vocation to the
apostleship.

Tobit vi. I.

Mystical inter-
pretation of
the gospel.

14 ^ WYCLIF'S

bitokene]? Goddis lawe, in whiche virtues and treu}jes ben
knyttid ; and o)>er propretees of nettis tellen propretes of
Goddis lawe ; and voide places betweene knottis bitokenej? lyf
of kynde, \2X men ban beside vertiies. And foure cardynale
virtues ben figurid bi knittyng of Jje nett. pe nett is brood
in |>e bigynnyng, and after streit in ende, to teche j>at men,
when })ei ben turned first, lyven a brood worldely lyf; but
afterward, whan jjei ben depid in Goddis lawe, |>ei kepen hem
streitlyer fro synnes. pese fisheris of God shulden waishe |)ere
nettis in |)is ryver, for Cristis prechours shulden chevely^ tellen
Goddis lawe, and not medle wij? mannis lawe, |)at is trobly
water ; for mannis lawe conteyne)? sharpe stones and trees, bi
which jie nette of God is broken and fishis wenden out to J)e
world. And |>is bitokene]? Genasare[)''^, )?at is, an wounderful
bir)5e, for ]>e birjje by whiche a man is borne of water and of
)>e Holy Goost is myche more wounderful {)an mannis kyndely
bir])e. Summe nettis ben rotun, sum han hoolis, and sum ben
unclene for defaute of waishing ; and ])us on }>ree maneres
faile]) jje word of preching. And mater of ]?is nett and brek-
ynge ]?ereof 3yven men greet mater to speke Goddis word, for
vertues and vices and treujjis of \t gospel ben mater ynow
to preche to |>e peple.

pE SiXTE SONDAI GOSPEL AFTER TrINITE.

[SERMON VI.]

Nisi habundaverii justitia vestra plus quant Pharisaeorum. —

Matt. v. [20.]

It is seide in jie nexte^ gospel what nettis preestis shulden
have for to drawe men fro |je see of }>is worlde to ))e drye lond
of ))is lyf. pis gospel telli}> of |>e devylis nett, in which he

' clenli, B.

* Gennesaret is really a corrup- appears to derive it from the Greek
tion of the older name, Chinnereth yepv6.M or y^vfais.
(Smith's Diet. Bible); but Wyclif '^ «fx/^. Meaning /i^ Ms/, proximus.

SERMONS.

15

fishij) and drawt men to helle. Cristis nett is knytt wij)
ri3t-wisenesse to God aboven men, to creatures binejje men, and
to aungels in o|>er side of men ; and |)is clepi}) God fully rijt-
wisenesse, and feyned falsely ri3t-wisnesse of ypocritis clepij)
Crist not ri3t-wisnesse, al3if ypocritis clepen it so, but of scribis
and Pharisees, }>at is to seie, unri3t-vvisnesse, feyned as it were
ri3t-wisnesse, of scribis and Phariseis. And as Crist seij). But
yfyour rii^t-wmiess passe a point pe feyned ri'^t-wisnesse of scribis
and Phariseis^ y shal jievere come to hevene. We may undir-
stonde by scribis and Phariseis men of jje fendis chirche, as we
diden before ; so |)at scribis ben clepid seculer prelatis, and
Phariseis ben clepid |)ese newe religious, pes men maken hem
a ri3t-wisnesse bi hemsilf as \t\ maken hem a lawe of Anticrist ;
and certis j)is law may Crist never conferme ; and so, as Poul
sei)>, j>es Anticristis disciplis heyen hem over Crist, bo|> over his
godhede and over his manhede. For ri3t-wisnesse generaly is
fulfillinge of lawe, and so fulfillinge of Goddis lawe is verrei
ri5t-wisnesse ; and fulfillinge of mannis lawe is Anticristis ri3t-
wisnesse. And so jjre degrees ben in |)e law of scribis; ])e
first and |)e moost is in J)e Popis welle ; and as men of \t
worlde seien, J>ere is welle of ri]?t-wisnesse ; but jjei gon ofte
biside ))e ri3t for jjer roten ground ; \t\ tristen on ri3t of mannis
lawe, and gone ofte biside |)e so]?e. And 3it jjei excusen j?is fals
lawe, and seien it mut nede juge fals, for ellis it faillide in his
cours, and ri3t of )>e worlde were fordone. But j?ei jjenken not
how Crist forsoke to juge bi mannis lawe, teching jjat eche juge-
ment ]?at is not done by Goddis lawe, is jugement of |?e fend,
and we witen not where it be ri3t. And \2X man is a fool |?at
jugij) after ony law, and woot not whe])ir he juge bi God, or
ellis by jugement of )>e fend ; and 3if men avysiden hem on ]?is
resoun, noone shulde juge bi mannis lawe. And )>is fals 031
is more feyned in consistorie law and in chapitre lawe. For
algatis ))ei supposen ]?at witnesse may not faile, or ellis |)e juge
may not faile ]?at jugi]? after fals witnesse ; and of |)is roten
blasfemye come)? many fals jugementis. Juge we bi 03! con-
science \2X God tellijj or specifiej) and leve we mannis jugement,
and suffre we fewe wrongis J>at faile, for mo wrongis shulen be
don for foli of mannis dome, pe ri3t of \t Phariseis buriounej?

Prelates and
friars, like the
Scribes and
Pharisees,
make for them-
selves a new
righteousness
and a new law,
which Christ
will not
confirm.

2 Thess. ii. 4.

Consistory law.

i6

WVCLIF'S

Matt. V. 22.

I Kin. xviii. 27.

I John iii. 15.

to harme of ]>e Chirche, not oonly among hemsilf, ])at holden
al ]7ing wel done Jjat is done bi jjer ordre, al3if it be a foly feyned
by mannis witt, but how ever J?ei may gete good bi coloure of
]>is feyned ordre, jjei clepen it hey ri^t-wisnenesse. For ]>q
ground good and holy triste we to Cristis religioun, for ))at is
beter j)an jjes newe; for ellis we comen not to hevene, but
shulen be dampned wij? ypocritis. And witt of ))ese scribis is
so myche sett in worldely goodis, |>at \)t\ clepen not ri3t-wisnesse
but 5if it be of worldely catel jjat is geten by mannis lawe, al3if
Goddis lawe dampne it. And so j)e fals Phariseis tau3ten men
pat Goddis lawe defendip ^ riot hut man-slau^ter or oper sensible
wrongs and not o)?ir pryvey wrongs ]?at is worse roote hereof;
and |)is were blasfemye in God, to leeve |?e worse and dampne
))e beter. And herfore declarij? Crist |>re manere of wickid ire.
\ie first ?naner of ire is whaji a man is wrappid wipouten resouyi,
and sich is coupable ayns God to be jugid to helle. For )?is un-
kyndely venym a3en |>e state of innocence is roote of malice
wi))Oute-forJ), }>at in caas is lesse y vel ; and for j)is cause men
usen whan |)ei drawen to Jjer dee]? to for3eve men alle wrongis,
and axe men mercy of here synne. \>e secounde degree of pis
ire is whanne a man hap conseyved wrappe and brekep out in
scorneful wordis of his first conseyved ire. So|)ely ire may falle
to men for to venge Goddis cause, and so may men scorne
o))er, for |jei folily synnen in God, as Hely^ scornede ))e preestis
of Baal. But bo)?e jies ben perilous, and herfore he jjat scorni}>
Jjus is coupable to falle in conseile, where his foli shal be hardid,
til j)at he falle to more synne. \)e pridde degree of pis ire is
whan a mart spekip folily, as he pat sclaundrip a man or reprevep
him falsely ; and pat man, as Crist seip, is coupable of pe fier of
helle, for his ire is turned to hate, and as Seint Joon seij), al
siche been men sleeris, jjat ben wor})i to be dampned. And so
shulden men kepen charite bojje in wille and in word, and not
oonly spare strokis, as Fariseis falsely seiden. And herfore
shulden irrous men axe mekely for3yvenesse, for 3if jiei wanten
charite al is yvel whatever jjei do. And })erfore if pou offre pi

^ forfeiidi\>, B and C.

a Hely. Elias.

WYCLIF.

SERMONS.

17

gifie to God, ]?at )>e scribis preisen myche, afid pou penke pat
pi broJ?ir, for j)i synne, hap a cause ayns pee, leeve pi off ring at
pe aider, ajid go first to be accordid wip him. For meke offringe
in mannis herte is betere |>an offringe wi]?oute-for|). And 3if
|)i brojjir be ferre fro ]?ee, Goddis lawe is so resonable, ]?at it
suffisi]? ]>at |>ou go out of ire and be recounsilid in herte wij?
him, and in hool purpos to make asee])^ as soone as \o\x goodly
mayst. By |)is lore may we see how ferre it is fro scole of
Crist for to chide or to plede or to fi3t as men now done.

I^E SEVEN>E SONDAI GOSPEL AFTIR TRINITE.

[SERMON VII.]

Cum turba multa esset cum Jesu, 7iec haberent quod
majiducarent. — Mark viii. [i.]

For alle werkis of Crist ben good lore to Cristen men, to
teche hem how Jjei shal lyve for to gete |>e blisse of hevene,
|?erfore ]?is gospel of Crist telli]? how he bi boj^e his kyndis did
a miracle of mercy in fedynge of \q nedy folk. Whan myche
peple was wip Jesus, and pei hadden not to ete, he clepide his
disciplis iogidere and seide, V have rup upon pe peple, for pei have
sued me pree daies, and now pei han not for to ete, and if Y lete
hem go fastinge home, pei shal faile in pe weye, for sum of hem
comen fro ferre. And his disciplis seiden to him, Whereof my^te
a man fede pis folk here in pis waste place. ^ And Crist axide
hem, how many loves pat pei hadden, and pei seiden seven. And
Crist commandide pe peple to si tie doun on pe erpe; and takynge
pes sevene loves and doinge pankingis to God, he brak hem, and
-i^af hise disciplis to putt to pe puple, aiid pei -i^aven pis breed to pe
puple. And pei hadden afewe litil fishis, and hem he blesside and
makide his disciplis ^yve hem to pe peple. And pe peple eet, and
was fulfillid ; and y.t pei gedriden sevefi berlepis^ of relif pat

' asee\>, B ; asse\>, D. See Glossary.

■■^ That is, ' carrying-baskets,' from a basket. Both WycHffite versions
the A.S. ' beran,' to bear, and ' leap,' have ' leepis ' at the same passage.

SERMONS. C

The miracle
of the loaves
and fishes.

t8

WVCLIF'S

Mystical inter-
pretation of
the miracle.

was laft. And per e was of pe puple, hungry and longe fastmge,
as it were foure pousand, and Crisie lefte hem, and lete hem go
home, pe gospel tellij) of siche two feestis ])at Crista maade
here in er])e. In j^e first weren fyve ])Ousaund fedde, and in l^e
to])ir fom-e |>ousand, and ]?is was jje seconde feste, as seint
Mark telli]?. And of greet witt weren ];es two, as seintis beren
witnessed; for two is ]?e firste noumbre ]?at come]? after oon-
heed, and herfore men clepen it a noumbre wi])Outen fame ;
for it is ]7e first noumbre ]?at partij? fro unite ; and certis, if no
man hadde partid from God bi synne, it hadde be noo nede to
make siche feestis ; for ech man shulde redely have mete whan
him nedide, as beestis han gras^ in plentenous pasture. And
so bi |)is bodili werk of merci of Crist ben we tau3t to which
men we shulden do sich almes ; for Crist techi]) in jje gospel
of Luke Jjat we shulde feden siche J>at have greet nede, and if
we feden o))ir men, biside Jjc resoun of almes, j^e fruyte of oure
almes in ]?at is awey. And so curatis ]?at ben better occupied
about spiritual nedis shulden for ]?er feblenesse, fer fro state
of innocence, take bodily almes to perfourme jjer office, 3he 3if
\€\ ben stronge in bodi in reward of o])er men ; and J?is title of
almes is mooste acording to preestis ; but in state of innocens
shulde ]?is almes be awey ; for men shulde have redily fruyt \2X
|>ai hadden nede of; and |>is feblenesse of bodi is falle to men
for synne. Crist \2X was bo]>e God and man hadde not J?is
feblenes, for he my3t have mete whan and wher he wolde ; but
we shal wite J>at our Jesus Crist dide more miracle, and bad hise
disciplis serve \q puple at jje mete, to teche us Jjat we ben myn-
ystris' and not autouris of miracle. And ])us he quykide Lazarus,
and made his apostolis efte to lose him, to teche ]?at he for3eve]>
\q synne, and his vikeris shewen it to ]?e puple. But ]>ei assoilen
on o|>ir weye, as prestis in ])e olde lawe telden bi signis of the
olde lawe )?at men weren cleen of lepre. And 3if Jje Pope and
his vikeris wolden studie wel ]?is mater, jiei shulden leve to assoile
men so largely in )>is fourme, for our bileve techi]? us \2X no
viker assoilej^e here, but in as myche as Crist assoile]> first him
whom he assoile]> in virtue of Crist. We shal see moreover

' This is the reading (if B. A lias wittis. "^ '^o'xn'^; gresse, C ; grace, A.

SERMONS.

|)at |)e folke j^at Crist fedde here weren fedde comounly, and
not by maner of })is world, for to dampne riche mannis maneris
])at feden hemsilf coosdy, and ordeyne strange and likerous
mete, and in greet multitude, and excuse hem herbi j^at relif
goiJ> to pore men, for pore men my3ten many mo be beter
fedde wij> comoun metis ; and so )ns is a likerous pride, how-
ever we gabben to God. But go we nere to ]je witt )>at jje
gospel techij? us, and we shall see ]>at eche preest shulde be
viker of Crist, and take of him oyle of grace, and so in a maner
be Crist, and fede ])e puple goostly wi]? )>e wordis of God ; for
nei|?er Crist ne hise Apostlis hadden ay bodily mete to fede
folk |)us ; and Crist techijj us in ])is ]?at goostly fode is beter
J)an J)is, and in token herof ]jis secounde feste was algatis lasse,
but goostly feeste shulde encreese, Jjat ha]? fulli ende in hevene.
pese sevene loves ben sevene bokes of ]?e newe testament, and
foure gospellis, and ]?erwi]3 stories of )>e Apostlis wisdom, of
bokes of Poul, and Apocalips of Joon. pese fewe litil fishes ]>at
|jei hadden to companage ben pistHs of reule of James and
Petre and Joon and of Judas, pe seven berlepis of rehf ben
alle l^e sentences of seintis after, bi which jjei feden trewe men
by delyng of Goddis la we. For many ben fedd by reUf ]?at
kouden not ete ]>is hole mete, pe multitude of just men ben
l^es foure |)Ousaund men, jjat Crist graunti)? her owne wille to
go to ])e house of hevene.

Te ei3t>e Sonedai Gospel aftir Trinite.

[SERMON VIII.]

Attendite a falsis prophetis. — Matt. vii. [15.]

pis gospel biddi]) Cristene men to he ware wip false prophetis,
pat cometi in eloping 0/ sheep. And ]?es wordis may be applyed
unto fals freris ; for so]?e ]?is lore of Crist wolde he not 5yve in
tyme of grace, but if siche men weren for to come which J^ei
shulden flee. And so, be ]?ei freris or be ]?ei o]7er jjat speken
falsely in ]jer prechinge, oure good maister Crist bad ]?at we

C 2

Attack upon
the Friars,

20

WFCLIF'S

False doctrines
introduced by
them.

Their covet-
ousness.

shulden be ware wi]? hem. pei ben prophetis, in J>at |5ei speken

aferr of ]>q dai of dome, of blisse, and of peynes ; and J?us seij)

Crist Jjat he sende]? prophetis to men |>at ben of fals fei]?, and

})ei shal tormente hem. And it is noo doute ]?at ne siche men

ben profetis, and ]?ei ben false prophetis; if |?ei lyven j>us ]jat

l^ei shapen her lyf and her wordis boj^e, more for ypocrisie and

wynnynge of ]>e peple jjan for worship of God or helj^e of her

soule. If |)ei fynden novelry in Jjer fals habitis, and ^it lyven

as yvel as o]?ir comoun men, who shulde drede of hem Jjat ne

})ei ben fals profetis ? Al ]>er founden signes J)ei shewen oJ>ir

men, ])at \e\ shulden crye ]?er holynesse over o])ir Cristene men.

But, Lord, whi shulden Jjei do j^us.? si|> holynes shulde be

privy, and |?ei my3ten lyve as holy lyf wiJ>outen siche signes.

Certis it seme]? no cause but if it be ypocrisie, ]>at ]?ei shewen

to \e peple ]?er holynes as Phariseis doen, and so to be more

told by, and li3tlyer to wynne goodis, for take awey ]?is eende,

and her signes serven of nou3t. And as Crist sei]? a good lore

to knowe hem were, to marke per fruytis, |)at specialy comen

of hem. Wei Y wote jjat j^e Churche profitide before freris

camen in, and si]?en han ben sowen many fals lores, boj^e in

Jjer religioun, and preisyng of scribis ; as we seen of ])e sacrid

oost, of ]?e begginge of Crist, of lettris of ]?e brej>heed, and o)>ir

worldely lyvynge. pe knowyng of siche signes shewi]> wel

|)er fruyte, how jjei ben chargeous to |?e peple, and fals in jjer

entent; for greet noumbre and costlewe housis and greet dis-

pensis of ])is world, wi|> reulynge of worldely causis, tellen what

ende jjei worchen fore. And herfore sei]? Crist, ]>at pei ben

wipiitne wolves of raveyne^; wulves ]?ei ben if })ei loven more

catel ]>an mennis soulis, and open jjer mouj) to heveneward to

feyne preestis power, jjat nei]>ir ]?ei can grounden in |>e lawe of

God, ne it may not falle to God himsilf, and bi |?is power |?ei

spuylen ]?e puple of ]jer goodis, and not assoilen hem freely for

to save |>er soulis. And bi |)is fruyte may men knowe \q

falshede of j)es wolvys, for we shal wite as bileve ]?at who love]?

more mannis good jjan he love]? hel]>e of his soule, he is wulf

and fendis child. And }iis may men wel see by J)es preestis'

' So in B. A has rayne.

SERMONS.

21

bisynesse ; and herfore seij? Goddis word, ])at men gederen not
of pomes grapi's, to glade men goostly \vi|), 7ie gidere not figis of
breris, for as j)es trees han not of kynde to brynge to men
siche fruytis ; so siche children of ]>e fend fedcn not men
goostly, nei])ir wi}> figis of bileve ne wi]? grapis of devocioun,
but )?ei han more bisynes to spuyle fro men ]?er worldely goodis,
as bo]?e jjornes and bryres reven fro sheepe Jjer wolle. And
J)us ech good tree ]?at God ha]? ordeyned to jje hous of heven,
herep here good friiyte and pe yvel tree berip venym; for ri^t as
Goddis children may not do but good |)ing, so children of ])e
fend may not do but harmful |)ing. For ri3t as fendis semen
to do good, and it turne]? at |?e ende to ]?er harm, so Goddis
children semen to do yvel, but God turnej? it to j^er good. And
to |)is witt sei]j ]7e word of Crist, pat a good tree may not bere yvel
fruyte, ne an yvel tree good fruyte. For ]>e\ may not turne as
])e wynd, for alle ]?ingis J>at shal come mut nedis come as we
taken here; and so eche tree here in jjis world /a/ makip not pus
good fruyte, shall be fellid a7id putt to pe fier to brenne in helle
wi]>outen ende. And ]>us bi fruyte of preestis shulen 56 knowe
whos \€\ ben, and herby bewar wi]> hem, for condicions of her
maistris. And it sujjicib not to seie, Lord, Lord, but it nedi]? to
lyve wele to a mannes lyves ende; and so it suffici]? not to
preestis to seie, God be wij? you, but Jjei mut seie wele in herte
and wele in mou|;e and lyve wele, for ellis a man shal not be
saved ne bro3t to liknes of ^q Trinite. Ne j)is lore is not oonly
constreyned to fals freris, but generaly to preestis, jjat seien ])at
J)ei han care of mennis soulis ; for worchyng bi ri3t lyf, endid
after Goddis wille, maki]? a man Goddis child and come to ])e
bUsse of hevene. .

Men are jus-
tified by works.

■#:^HKHK^~

22

WFCLIF'S

The parable
of the unjust
steward.

Interpretation
of the parable.

)-^E NYNhE SONDAI GOSPEL AFTER TRINITE SONDAY.

[SERMON IX.]

Homo quidam erat dives et hahebat villicum. — Luc. xvi. [i.]

pis gospel telli]) how men shulde make hem frendis of
worldely goodis, for reward ]jat \€\ shulden have aftir in
hevene. pe parable telli]> how a 7nan hadde a/er?}iour, as keper
of a toun^, pat was defamyd to him as he hadde wastid his
goodis ; but not al fulli, for he hadde spendid hem unwarly,
but jje lord hadde j^e worship, ^is lord clepide pis fermour and
seide pus to him, How heere Y pus of pee, pat pou wastist my
good.-* ^i/e a rekenynge of pi bailly ship, for pou maist he no
longer in pis office. And pis servant seide wipyne to himsilfe,
What shal V do ? for my lord takip fro me pis office; delve may
V not, and me shamep for to begge; but Y woot what Y shal do,
pat whan Y am removed fro pis office, opir tenauntis of pe lord
shal resceyve ?ne into pere housis, for goodis ]?at Y shal do to
hem : while Y am in ])is office. And he gaderide togidere alle
pe dettours of his lord; and axide pe first how myche he oui^t his
lord; and he seide he ou^te him an hundrid barels of oyle. And
he seide to him. Take pi caucioun and sittc soo7ie and wryte fifty
barellis. And efte he seide to anopir. How myche owist pou?
And he seide he ou^te an hundrid skippis of corn, (pis mesure
of corn is more {jan a quarter.) And he badde him take his
lettris, bi which he was, bounden, and wryte four e score. And
pe lord prfiside pe bailly of wickidnes, for he hadde warly done;
for children of pis worlde be?i more ware pajt children of li-^t in
per kynrede. In |)is parable we shulden wite ))at Crist is ))is
lord, )>at is kyng of kyngis and lord of lordis ; J)is bailly of J)is

* ' toun,' from the A.S. verb tynan,
to hedge in or enclose, had origi-
nally pretty nearly the same mean-
ing as the word ' clearing ' has in
our colonies now ; it was the piece
of land enclosed from the forest or
moor and made habitable for men,

From a single clearing, it came to
be applied to the whole cleared
and enclosed land in any particular
locality, and so to the principal
collection of dwellings forming the
homes of the cultivators of such
land.

SERMONS. 23

lord, or keper of his litil toun, is eche man of ])is world, seme
he never so greet, for emperoure or kyng is tenaunt to ]?is
lord and keper of his litil toun, to regard of Cristis greet lord-
ship. For Crist is lord of hevene and helle and al ))is er|>e,
5he lord of al |)is world, wi]? goodis of it opyn and hidde, and no
conquerrour my^te ateyne to lordship of al \>\s erjje, for Alis-
aundre and Julius leften myche to conquere, and God wolde
not |)at })er lordship were more here in erj>e, techinge us j>at j>e
fend prince of J)is world haj) but litil lordship of children of
pryde, al3if he be now partener wi]? Crist of mo servauntis
of |?e fend ]jan shal come to hevene. But Crist is chefe lord
of |?e fend and al his lymes, and J>ei mut nedis serve him o]?ir
wele or yvel, doinge wel |>at ]?ei shulden do, or ellis suffringe
peyne. And si]? Crist ha]? lent ech man here al |)at he ha]?, and
wole axe of ])is streite rekenynge, how he dispendi]? it, to ech
m.an of ]?is world may })is parable be applied ; and whanne men
dispenden not warly Goddis goodis, ]7anne ]?ei ben defamyd to
him as }>ei hadden wastid hem, but di spending of alle goodis
mut sowne to Goddis worship. For alle men shulden knowe
})at alle ]?es ben Goddis goodis, and he wole J^at ]>e\ be spendid
})us to profit of his Churche, and so spekyng of })is lord is
movynge of mennys conscience, and })us God telli]? to men
bo})e more and lasse, how he knowi]) her traytery, whan Jjei
done amys, and hou ])ei ben nedid to die from ])is office, and
hou ]?ei ben nedid to God to rykene for ]?is servyse. And sum
han drede how J^ei shal lyve after ])is lyf, for after }?er dee]> J)ei
may not delve, or do medefulli to Jjer soule, and shameful ]jing
it is to begge o]?er of men ]>2X here lyven, or of seintis in
hevene, but as ]?ei witen J>at Jjei shulden helpe after ])at men
han her deserved while ])ei lyveden here in }?is lyf. And so ])is
fermour grantide J)re ]?ingis J)at men shulden knowe here in
})is lyf. First he grantide Jjat aftir ])is lyf he my3t not wirche
medefulli. Aftir he grantide ]>at he shulde shame to begge
more ])an he hadde disservyd. And so stronge beggers here
on lyf, ben more unshameful }jan ben soulis or in helle or in
purgatorie, ]?at wolen not axe but ]?at ]?ei han disservyd, for })ei
witen ]?at it were veyn to axe more of J^er God. But J)is baily
turnede wisely him to a good conseil ; })at while he lyvede

H

WFCLIF'S

here in erjje he shulde make men his frendis wij? goodis of
God |)at he kepi]?, and jjei shulde helpe him whan he is deed.
And ]jus it perteynej) to kingis first to do worship to God, and
si]> to do ri3t to }?er servauntis and so to alle men under hem.
And ]?is discharge may baillies do wi])Outen injurie to God ;
for sum men J^enken J)at J?is bailly ]?at for3afe fifty barels of oile
and ]?erto twenty skippis of corn, dide wronge to his lord, and
so jje lord preiside him not wele ; but we shal wite ]?at ])is lord
is God, and J>is bailly lord of |jis world, and so God approve]>
wele for^yvynge of mannis rente ; and wi]? graunte of |>e cheef
lord, baillyes may for^yve ]>er dette ; and so it were a medeful
jjinge to worldely lordis to for^yve dette, and discharge jjer pore
tenantis of many chargis ]?at Jjei ben inne. And so as ])is mi3te
falle in dede, j^at ]>\s bailly was worldly wyse, so hevenly prudence
my3te falle to children of li3t, but ))e first prudence falli]? more
comounly |)an jje secoande unto men, for pryde and coveitise
of goodis blyndi]j men to do almes, but herfore goodis of for-
tune ben clepid bi a fendis name, )?ingis of wickidnessis, for
jjei ben ofte unjustly delt. But conseil and bidding of Crist,
j?at is chefe lord of alle, \?> J?al vien make hem frendis here of siche
goodis of ivickednesse.

Pe ten^e Sondai aftir Trinite.

[SERMON X.]

Cum appropinquaret fesiis Hierusalem videns
civitatem. — Luc. xix. [41.]

pis a gospel telli]) generaly, what sorewe men shulden have
for syne, si]? Crist, J)at my^te not do synne, wepte so ofte for
synne. For we rede J?at Crist wepte Juries, and eche tyme he
wepte for synne. And so tellij) our bileve in storye of ])e
gospel, pat fesus seynge Jerusalem wepte J?ero?t, for j^e synne of

" In the margin of B here occurs
the following note, in a late fifteenth
century hand : ' Noat this specially

of thee clergy the only hurt unto
thee Churche of Christe.'

SERMONS,

25

it, and seide pat if pou knewe ))us synne, |>ou shuldist wepe as
Y do nowe, and certis in pis dai of pee pat shidde be comen in
pees to pee, if jjou woldist receyve ]>is day and pees of it, as |?ou
shuldist, for atle pes pingis j?at j^ou shuldist cunne ben now hidde
fro pi iyn. For daies sJial come in pee, for synne ]>at ])0U shalt
do in me, and/m eftemyes schuJen emyrojipee as a palis al aboute,
and parre pee iti fernsalem, as sheep ben par rid ifi a foold, atid pei
shal felle pee to pe erpe, and pi children pat ben in pee, and pei shal
not leve in pee stoon liynge upon a stoo?t, pat pei ne shal be removed,
and ]>i -svallis al distried, and |)e cause of al j)is shal be j^e un-
kynde unknowynge pat pou wolt 7iot knowe pe tyme pat God bi
grace hap visitid pee. Alle |)es wordis weren shewide in dede,
as Josephus maki]? mynde of hem, how Titus and Waspasian
j)e secounde and fourty ^eer aftir jjat Crist was steied to hevene,
comen at solempnite of Paske, and ensegiden Jerusalem, and
distrieden men and wallis uttirly ])at |>ei founden J^ere. And |)is
is a pryvy synne wij? which \e fend blindi]? men, jjat J)ei sorewen
not more for synne J>an |)ei done for o]>ir harm ; for |>us wille
is mysturned, and men fallen to serve God. And herefore
techi]) Crist hise apostlis ]?at ))ei shulden not be aferd for perelis
]?at shal come for to venge synne |)at is done, but j^e moste
drede of alle shulde be to falle in synne, for ])at is worse ]?an
])e peyne jjat God ordeyned to sue herof. And J)us in foure
affecciouns ])at ben groundid in mannis wille stondi]> alle mannis
synne |>at he doijj a3ens God, for if sorwe and joie of man and
hope and drede were reulid wel, his wille were ordeyned unto
God, to serve him as it shulde do. After |)is telli]? })e storye
how fesus wente into pe temple and caste out bope bieris and seller is,
and seide to hem pat it is writun, Myn hous shulde be an hous of
preier, but ye have inaad it a define ofpeves. Aftdfor a long tyme
after he was eche day techinge in pe temple. And in ]?is dede ])at
Crist dide, he techi]? his Chirche to bygynne for to purge his
seintuarie, ]?at ben preests and clerks ])erof, ]?at ben ])e moost
cause of synne, and sij) purge o|>ir partis, whan |>e rote is dis-
tried.— IT And ]?is telde Crists wending into \q temple after |)es
wordis, as 5if he wolde seie in his worching, pe cause of synne
)7at Y have told is wickednesse of preestis and clerkes, and
herfore Y bigyne at j^e temple, not to distrie hem in her

Reformation
must begin
from tlie
clergy.

26

WYCLIF'S

Priests are
incorrigible.

persones, but to take from hem cause of her synne, and ordeyne
|)e Churche in temporal goodis as Y have ordeyned hem to
lyve. And it is al oon to seie \2X J)ese goodis ben ]?us sacrid
and ^yven to preestis ]>at no man may take hem fro jjes preestis,
and to seie ]?at Anticrist ha]? so weddid ])es goodis wi]? preestis
\2X noon may make |>is dyvors ; for preestis ben uncorrigible ;
but ])es defamaciouns shulde preestis flee wi]? al ])ere my^t, and
preien ]?at \€\ weren amendid bi ]je ordenance of Crist. For
resoun shulde teche hem Jjat \€\ ben worse ]?an frentikes, and
so Jjei hadden nede to be chastisid til Jjis passion were fro hem.
For what man wolde bi resoun, kepyng a man in frenesie, ^yve
him a swerd or a knyf bi which he wolde slee himsilf .? or who
|)at kepte a man in feveris, and wiste wele hou he shulde be
reulid, and ]?at ]>is mete or Jjis wyne were contrarye to his hel|>e,
wolde 5yve him at his wille ]?is foode ]?at shulde anoye him 1
so, si]> preestis have goodis of men bojje of lordis and comouns,
and \€\ disusen hem |)us, \€\ my3ten and shulden by charite
wijjdrawe ]?es brondis J)at J>us done harme to preestis, and in
mesure and manere 5yve |)es goodis to preestis ]jat he himsilf
ha]? ordeyned him and hise to have siche goodis. And })is may
bi charite be wi])drawen by ]?e ^yvers ])erof, si]? no man may do
yvel to men and not do good to ]?e same men, but if he be a
quyke fend, }?at we shulden not putte to seculers. And to })is
ende shulden clerkes traveile and procure ]?at ]?is ]?ing were done
bo}?e for love of Goddis lawe and for love of clerkes and
comouns, and ^if ]?e fend by envie, ]?at is enemye to charite,
sei}? ]?is ]?ing may not be done by ]?e lawe ]?at now is sett, he
sei]? ]?at Anticristis lawe, founden a^ens Goddis lawe, is strenger
}?an charite, and Anticrist strenger ]?an Crist. For ]?is ende
shulden clerkes wepe and preie God ]?at his ordrenance^ were
kepte in his streng]?e and Anticristis lawe putt abac.

^ ordenaunce, B.

^oWog^

SERMONS.

27

Y'E ENLEVENJ'E SONDI AFTIR TrINITE.

[SERMON XL]

Dixit Jesus ad quosdat)i qui confidehant tanquam
justi. — Luc. xviii. [9.]

pis gospel telli|> in a parable how J?at men shulden be meke
and not justifie hemsilf and dispise ojjir men, for ]?is is a spise
of pride Jjat men clepen ypocrisie pis parable telli]? J>at two
men ivente itito the temple for to preye, pe toon was a Phariseie
and pe tapir was a publican. pe Pharise stood as a proud
man and preiede pes pingis hi himsilf; God, Vpanke pee for Y
am not as opir men of pe world, robberis, unjust meji, avoutrers, as
pis publican^; Yfast twies in pe woke, and "^yve tipes of alle my
goodis. Andpe publicafi stood aferre, and wolde not lifte his iyn
to heven, but he smote upon his breest, to figure true confessioun,
and seide, God be helplich to me pat am synful. But Crists juge-
ment sei]? ]?at, pis puhlica7ie wente hoom, made ri^tful fro pis
Pharise for Jje mekenesse ]?at he h2ididie, for ech pat pus heiep
himsilf shal he ?nade lowe, bi peyne, and he pat mekip him, bi
grace, shal be heyed, by mede of God. Of ]?is gospel may we
wite how Jje firste spice of pride, J>at is ypocrisie, envenymej?
gretely ]?e churche, and, for ]7is ypocrisie is comounly amounge
religiouse, ]?erfore biddi]? Crist his disciplis beware wi]? sour dow
of Pharisees, and Crist himsilf expowne]? and seij), it is ypocrisie.
Phariseis ben seid, as departid from o])ir puple, and weren
religiouse in Cristis tyme, as Saduceis and Esses. And al J^es
|?ree ordris of men Crist distried, and savyd ])e persones, si]?
bo])e Poul and Nichodeme weren Phariseis, as Goddis lawe
sei]?. And si]? al Cristis dedes ben ensaumples to trewe men,
many men }>enken J?at ]7es newe sectis shulden be distried and
])e persones saved, for ])us ordeynede Crist maister best of alle ;
and Y clepe sectis newe mannes ordres, ]?at oon sue}? ano]?ir as
he shulde sue Crist, and so eche secte smatchi]?^ many synnes ;

^ S* in B ; puf^lTcan, A. ^ smacchi\', B.

The parable of
the Pharisee
and the
Publican.

Application to
the mendicant
orders.

28

WFCLIF'S

but if it be ])at sect which Crist himsilf made, Jjat Goddis lawe
clepij? secte of Cristene men, for we shal bileve jjat Crist may
not do synne in 3yvynge of his reule to lede Cristene men.
And so ]jis secte is \e beste ])at ony man may have, sij? Crist,
ahnygty, ahvitty, and alwilful, ordeyne J?is sect covenable for
eche man; but ojjir newe sectis founden bi mannis witt mut
nedis smatche synne for errour of |>e fynder. And ri3t as ]jer
weren ]?re suche sectis in Cristis tyme, so \qi ben now monkes,
chanouns, and freris; and dyvysyons in J)es ]?ree seien dyvy-
siouns in mennis wille. Al Jjes ]?ree sectis mote nedis smatche
errour, si]? Jjei grounden a perpetuel reule to all men of J)es
ordres J)at ]?e gospel lefte by wisdom of Crist; and it were
woundirful |>at ]>es synful foolis shulde fynde a betere reule ])an
Crist himsilf fond. For who shulde make a reule to men jjat
he knowe]? not, ne ha]> no maistrie of hem, ne techyng to kepen
it .? but o complexion and oon elde axi)? o manere of lyvynge
and anoj^ir anojjir, ])at ]?es patrons knewe not. And so oonly
oure patron Crist, Jjat is boJ)e God and man, calengi]? as propre
to himsilf to grounde siche ordres, and herfore seint Poul and
Petre, wi]? ojjir apostolis, fledden to grounde siche ordris for
drede of blasfemye. And it were more suffrable to dwelle
amonge Sarazynes or o})ir paynym sectis as doen many Crista
men J)an to dwellen among sectis of jjese newe religiouse. And
])at |?ei seien, j^at jjei ben erberis betir j^an comoun pasture, for
erbis of vertue ]>at growen in hem, certis makinge of erberis
in a comoun pasture wolde distrie ]?is pasture and lyf of ]?e
comouns, bojje for dichyng and begging and delvynge of tounes.
And 3if we marke alle siche erberis in Engelond, ];at ben plantid
of newe in comoun Cristis religioun, as J)ei spuylen ])e reme-
naunt of temporal goodis, so, jsat is more deel, ]?ei spuyle hem
of vertues, for alle Cristene men shulden be of oo wille, and
variaunce in siche sectis makij) variaunce in wille, and gendrij?
discencioun and envye among men. And herfore ordeynede
Crist but ]?ree partis of \q Churche, ech to have nede and
helpyng of o]?ir ; but certis it is not ])us of ]jese new religions.
Of })is treujje may be maad such a good resoun. It is a greet
synne of two }nngis to chese jjc worse, whan a man may as
freely have \»t betere as Jje worse ; but ])ese new ordris ben

SERMONS,

29

worse |ian J>e sect of Crist, and it is more li3t, more fre, and
more perfit, })an ony o])ir sect |)at man may chese. And her-
fore it is a synful errom- to chese siche sectis, si]) ])e ordre of
Crist wole betere occupie at jje fulle |>an ony siche sect founden
of men. And so sij) ])ese patrons han no leeve of God to make
siche erberis in his comoun pasture, law of ]?is cheef lord shulde
distrie J)es sectis, si|? Crist love]) more his comomies ])an })es
newe erberis. And ])us mene}> ])e gospel ])at })e })ridde servaunt
of God shal constreyne men to entre and soupe wi]) him in
hevene, bo])e men in comoun weyes and ])es ]>at dwellen in
heggis, and ])us was Poul constreyned to crepe out of his hegge,
and holde ]>e sect of Crist, forsakinge })e sect of Pharisees ; and
])us ])is publican J)at was a comoun laborer was beter ])an ])is
Pharisee, as })is gospel sei]).

fE TWELFj'E SONEDAY GOSPEL AFTIR TrINITE SONDAY.

[SERMON XII.]

Exiens Jesus de fmibus Tiry. — Mask vii. [31.]

pis gospel telli]) a myracle of Crist to make men to love him
and trowe in his power; how a deef man and a doumbe was
helid of Crist. Jesus wente oute oj pe contree oj Tirus and he
cam by Sidoun to pe water of Galile, and he cam pouri, a cou?itree
pat 7nen clepen Decapolws, w^hich contre conteynej) ten citees
wi])ynne him, and vieii of pe contre hrou^ten to him a deef man,
and doumbe also, and preieden Crist to putte to him his hond,
for ])ei conseyvedeh ])at bi ])is shulde Crist fully hele hym. And
Crist toke pis syke man aside fro pis puple, and putte his fingres
into bope his eeres, and spittinge, ivip his fyngir Crist touchide his
tonge, and Crist lokynge into hevene wip a deulful chere seide to pis
syke man, Be pi wittis opened; and anoon weren his eeres ope?ied
for to here, and pe bond of his tonge was opened for to speke ari-i,t.
And Crist bade pes 7nen to publishe not pis myracle; but ever pe
more pat he bad pus, ever pe more pei prechiden, and ever pe more
pei woundriden, and seiden amonge hemsilf pat Crist hadde done

The healing of
the deaf and
dumb man.

30

WFCLI F'S

Four senses
in which Holy
Writ is to be
understood.

allej?i7igis we!e,/or he viade deefe to heere and doumhe men to speke.
It is seid comounly ]?at holy writt ha]? foure undirstondingis.
pe first undirstondinge is pleyne, bi letter of j^e storye. pe
secounde undirstondinge is clepid witt allegoric, whan men un-
dirstonden bi witt of |>e lettre, what ]?ing shal falle here bifore
)?e dai of dome, pe ])ridde undirstondinge is clepid tropologik,
and it techi]? how men shulden lyve here in vertues. pe fourJ>e
undirstondinge is clepid anagogike, and it tellij? how it shal be
wi)> men ]?at ben in hevene. We shulde knowe ]?is secounde
witt of ]>e gospel, for it is bileve of Cristene men in er]>e ; we
shulden bileve |)at mankynde felle fro J>e staat of innocence for
Adams synne and Eve, and Jesus, God and man, bou3te man-
kynde fro J)e fendis prisoun, as J)is gospel tellij?. And so oure
Jesus wente fro J^e lond of Tirus, whan he wente fro ])e bosim
of }>e fadir of hevene, for Tirus is makyng*, and God made of
no3t bo])e aungels and men and al |)is brood worlde. He cam
bi Sidon, ]jat is angel kynd, whan he grette oure Lady bi servise
of angel, and |>is angel Gabriel wi]) all o]>irs stondinge heelden
pees wi]? God, and leften jje firste synne, and Sidon is hel])e or
leevynge siche synne. But oure Lord Jesus wente out to j?e
water of GaHle, for he took \q staat of man slydun from inno-
cence ; for Galile is a wheel^ whirlinge or passinge ; and so dide
mankynde aftir J^at it hadde synned. Crist came ]?ur3 ]>q cuntre
]?at hadde ten citees, for he cam bi alle men |)at weren segid
wi]> ]?e fend; and jjes men ensegid |?us ben al ]?es citees, and
mankynde jjus ensegid bryngij) to Jesus hir kynde, ]?at was deef
and dombe by ])e synne of Adam, ffor ])ei leften to heeren God
and herden jje fend, and trowiden to |)e fendis lore, and lefte ])e
lore of God, and so weren Jjei deef to heere of God what jjei
shulden do. Jesus took mankynde ]?at ])us was syke, not in
ech persone but singulerly in oon, and Crist putt his fyngirs
in eres of jjis dombe man, whan he appliede his virtue, sutili
worchinge, for to teche man how he wente fro God, and wi]> his
spotle he touchide his tonge, whan he 5af him virtue to herye
God ri3tli. And so Crist hadde sorewe of J)es two synnes of

a TzAr, the Hebrew name of Tyre,
signifies a rock.

^ Galil, whence Galilee is derived,

means in Hebrew, circle, or circuit.
(Smith's Diet. Bib.)

SERMONS.

man, and bad jjat ]je bond of his witt shulde be opened. But
Jesus bad }>at J?ei shulden not preisc him herfore bi his man-
hede, and for J)is mekenesse |)ei preisidcn him more bi his
godhede, and seiden so]? })at he made alle ]?ingis wele, for he
made deef men to heeren and dombe men to speken. For men
deefid in Goddis lore he made to heere what God spake in
hem, bo{) in mandementis and conseilis ; and herbi |?ei lerneden
to speke ; and so ]>yq miraclis did Crist togidere, in savynge of
mankynde; he made men deef bi synne to heere what God
spak in hem, and men dombe fro ri3t speche to speke opynly
Goddis lawe, and so, biside ]?es virtues to heere and to speke,
God moved mankynde to do as |)ei shulden ; and so mai men
see how myche ]?ei ben to blame )?at ben dombe and deef in
)iis manere of worching.

31

PE t)RITTEN>E SONDAY GoSPEL AFTIR TrINITE.

[SERMON XIII.]

Beati ocuU qui vi'deni quae vos videtis. — Luc. x. [23.]

pis gospel telli]? bi a parable how eche man shulde love his
even cristene ; and, for si^t pryntid in us of manheed of Crist
techijj ]?is lore graciously, jjerfore bigynne]? Crist and sei]? on
]?is manere. Blessid hen pe eyen} pat seen pat '^e seen; for Y seie
to ^ou, pat many kyngis and prophetis wolden se pat y seen and
siyn hem not, and here wordis pat y heeren, and her den hem not.
And to a wyse man of tawe roos and temptide Crist, attd axide,
Maistre, what shal Y do to have pe blisse of hevene ? For he
wiste wele bi skile Jjat it was not ynou3 ^^ see j?e manheed of
Crist for to come to heven; for many ])ingis, as Scario]? and
bestis, si5en Crist, ]?at weren not able to have blisse. But Crist
seide to pis tegistre. What is writun in pe lawe ? how redist pou ?
And he answeride and seide, pat pe laive biddip pat a man shulde
love pe Lord his God of al his herte and of al his soule, and of at
his strengpis, and of al his mynd, and his nei'ifiore as hni silf

' i^en, B ; eytie, C.

The parable
of the Good
Samaritan.

32

WYC LI F'S

Interpretation
of the parable.

And Crisi seide to hhn pat he answeride J'i'^t; do he pis indede,
and he shal lyve in blisse. But pis lawier wolde jiistifie himsilf,
and pej'/ore he axide, ivho was his nei'ipore. And Crist tolde him
a parable^ ]?at was sutil in witt, for Crist lokyfige on him seide
him pis parable^ how a man wente doun fro Jerusalem into Jerico
and felde in pefes handis, pat dispiiyliden him a7id fastiden many
sores on him and wenten and leften him halfe quyke. And it Jell
pat a preest passide pe same wey ; and he si-^ him lye pus hirt, and
wente awey and helpide him not. And a deken, ivhan he ivas fii-^
pe place, and si-), him sich, passide awey. But a Samaritan making
his weie bi pat place cam bi side him, and j/3 his state, and hadde
mercy on him; and he cam nyy, and bond his woundis, and helde
in hem bope oile and wyn, and put him upon his hors, and brou^t
him in to stable of a toun, and per e he did cure oj hi?n. And
anopir dai he toke two pens, and "^aj hem to pe hosteler, and bade
him have cure oJ him, and seide pus. What ever pou -s^yvest over,
whan Y come ayn Y shal pay pee. And whan Crist hadde seide
]?is parable, he axide of ]?is man of lawe, which oJ pese pree men
semede him to be nei^bore unto pis syke man pat Pus Jell into beves
handis. And he seide, pat pe pridde man, pat dide mercy on him.
And Jesus seide to pis legistre, Go pou and do ri^t so. pis man
of lawe |?at is here nemed was ne])ir civilian ne canonistre, but
he was man of Goddis lawe ])at wolde lerne \e wey to hevene.
And Crist supposi]? to J>is wise man ]?at ech man is to ojjir a
nei5bore as ny3 as he may, si]? ])ei ben bo])e of o kynde ; but
of nei3borishep of place or dwellinge or of worldes ffrendship
shulden men not recke here ; but we shulden wite |)at alle men
]?at God ordeyne]? to blis ben ful bre]?eren bojje of fadir and of
modir, si]> God is ])er fadir, and his Chirche is ])er moder. And
so techij) Crist in J)is parable, how ech shulde be to o]?ir nei3-
bore in good wille, bojje for we came alle of Adam and Eve,
and specialy for we came goostly of Crist and his Chirche and
]?ei ben oure nexte and most fadir and modir. pis man |>at
cam doun fro Jerusalem to Jericho is oure firste eldris, Adam
and Eve, for jjei camen fro si5t of pees to state of slydyng, as
jjc moone. pes Jeeves ])at woundiden him ben ])e fendis |>at
temptiden him, but |)ei lefte lyf in him, as God ordeynede him
to blisse; but \>q\ drowun fro ))is man goodis of virtu and of

WYCLIF.

kynde, and woundiden him bo|)e in bodi and soule, and leltiden
him to live just lyf. pis preest J)at passide first bi mankynde
and si^ myscheffe j^at it was innc, weren patriarkes, boj^e bifore
})e lawe, and in tyme ]?at God 3af law. pe dekene |)at passide
bi })is weye weren prophetis and o}nr seintis )?at weren binejje
\>es first seintis, as dekenes ben under preestis; and boJ?e ]>ei
knewen Jjat ]>ei my5ten not helpe neijjer o]>er men ne hemsilf
fro |?e synne jjat ]>ei fellen ynne bi tempting of \>e fend. But
j>e jjridde Samaritan, })at was Jesus, helpide mankynde, for he
was an alien as anentis his godhede, and he was keper of man
bi bojje two kyndis |?at he hadde, and he my5te not do synne,
sij? he was bo|>e God and man, and hadde not personale beynge
of mankynde as oj^er men hadden, si]? he hadde a ful beynge
bifore tyme j^at he was man. He helde in oile to make woundis
softe, and to dispose man to be hool ; for he putte man in hope
to come to hevene bi fei]? of Crist ; and he putte in wyn Jjerwi]?,
whan he spake sharpe wordis for to prik men fro synne. He
put mankynde upon his hors, whan he made his own manhede
to be oure broj^er and to bere our syne ; al3if he ou^te not for
his synne ; he brou^te mankynde in to a stable, whan he helide
men in ])is Chirche ; and |?is is but a litil stable to regard of al
)?e Chirche ; and he curide men in ]>is stable bi sacramentis and
hevenly 3iftes. And on o]?ir dale, after tyme ]?at he was deed,
whiche was ])e tyme of grace, and ]>e sunne was newe sprongen,
he 3af two pens to j^is keper, bol^e of his godhede and of his
manhede, to fede mankynde til ])Q dale of dome. And so j>e
keper of ]?is stable is alle ]>es men ]?at God ha]? chosen to fede
his Chirche wi}? his lawe, and Cristis godhede wi]? his manhede
ben sufficient herfore, for ])ei ben wij^outen ende, as ]?es serkelis
of two pens; and what ever })at prelatis traveilen unto spede
of Cristis Chirche, Crist wole at ^e dale of dome jelde hem
graciousely; and so ech trewe prelat })at helpi]) Crist to hele
his Chirche, is trewe nei^bore to \>e Chirche and doi}? in part
as Crist did.

33

SEEMOXS.

D

34

wrcziF's

pE FOURTEN|?E SOXDAI GoSPEL AFTIR TeINITE.

[SERMON XIV.]

The healing of
the lepers.

Mystical inter-
pretation of
this miracle.

Cu7n iret Jesus in Jerusalejn^ iransibat. — Luc. xvii. [ii.]

Christ wole teche bi J)is miracle in ])is parable ]?at ri^t bileve
is ground of mennes salvacioun. Wha7i Jesus went to Jerusalem
he went pur-^ Samarie and Galile, and whan he wente into a castel,
ten meselis comen ayns him, and Jei stooden aferre and crieden on
him as pei my':^ten, and seiden, Jesus, comandcur , have mercy on us.
But whan Crist si-i, pes leprous meji cryinge pus, and stondinge
togidere ajer, lest )>ei blemyschiden oj^er men, he bad hem go and
shewe hem to preestis, as God bad in ]?e olde lawe, and as pei
wenten, pei weren heelid oj her lepre. And oon oj hem, whan he
jzj pat he was pus heelid bi miracle, turnede ayn to Jesus wip
a greet vois preisynge God, and he Jeld doun in his face bifore
Cristis Jeet, and pankide him; and pis man pat pus cant ayn was
a Samaritan. And Jesus spake and seide pus of ]>is dede jjat was
fallen, Ne ben not ten maad dene, and where ben oper nyne ? ])ere
is noon founden pat cam ayn, and pankip God, but pis alien. And
Crist seide unto him, Rys and go whider pou wilt, for pi bileve
hap made pee saaf.

To jje \vitt of allegoric \ bitokenej? ])is dede of Crist how he was
wendinge to hevene, ])at is clepide Jerusalem, and he passide by
Samary and Galile, or he Mxnt to teche, ])at he wolde save bo]?e
hejjene men and Jewis. For it is knowen of Samarie Jjat \€\ weren
not of Jewis kynde but aliens J)at dweUiden )>ere, fro \q time of
conquest of j^at lond. And ten kynredis of Israelis sones weren
ever putt out, as now ben Jewis, and herfore |je Jewis loveden not
jjes Samaritanes, and to ]?e repreef of Crist \€\ clepide him a Sama-
ritan, \2X he grantide in a manere, and denyede jjat he was ledd by
])e fend. Cristis wendinge in to ]?e castel bitokenej? his litil Chirche,
]?at is armed wi]? virtues as ])e castel is kepte fro enemyes ; ten
leprous men ben alle |?e synful |?at mekeli axen for3evenes of
}?er synnes. pei stooden first fer fro Goddis folk ; and si}) })ei

^ allegorik, B ; allegorie, C.

SERMONS.

35

wenten to Cristis preestis, and bifore ]?ei comen to hem God
assoilide hem of ]?er synnes ; for God seij) in ]?e psalme how
man in purpos to leva his synne seide )>at he wolde shryve him
to God, and God for3af him his synne. And so Crist tau3te
bi |)is dede Jjat assoihnge of men is not but ^if God assoile
bifore, as God himsilf assoilide j?es leprous. And so preestis
assoilen as Goddis vikeris, according to Goddis assoilinges, and
ellis J>ei assoilen no more |)an preestis of ]?e olde lawe heelide
men of ]?er lepre, and |>at my3t j^ei not do. pis alien J)at cam
a3en to ]?anke God of his hel]>e, bitokene]> trewe Cristene men
\dX dwellen in jjis bileve ; |)es nyne |)at ben many moo bitokenej?
men out of bileve, ]jat trowen jjat it is ynouj ]?at her preest
assoile hem, and specialy jje hey preest, how evere he erre in juge-
ment, and how J)ei lyven bifore or after, ])es men |)at ]>us ben
assoilid. And a3ens |)is eresie shulde trewe preestis crye fast, for
bi J)is synne is synne hid, and assoilyng bou3t and sold, as who
so wolde bye an oxe or a cow, and myche more falsely. We
shulden come a3en to Crist, and confesse bo]?e his kyndis, and
make covenaunt wi]? him to leve oure synne from hennsfor]?, and
Jjenke how Crist bad ]?e woman go and wille no more do synne.
For ]?is covenaunt, kept wi]? sorw^e of synne and Goddis grace
is ynow, alle 3if men speken no more wi|? preestis ; but speche
wi]) hem is nedeful in ]?at ])at |)ei techen men J)is treu|)e, and
mennys ordenaunce may not reverse J)is sentence ; and ])us we
graunten J>at ech ]?ing ]>at Petre bonde or assoilid on er]?e, or ony
viker of Petre, in })at ]>at ]>q\ acorden \\\\> God, is bounden or
loosid in hevene, and ellis not, for ellis ]?ei ben fals. And so
ordenaunce of men in byndinge and assoilynge bryngi]) in
many errours and lettij? trewe prechinge. But Bede seij> ]?at Jjes
leprouse men bitokenen heritikes of many colours ]?at shulden
stonde aferr fro men, and turne to Crist bi ri5t fei]?, and knowe
])at Crist bi his word my3te have mercy on hem ; and aftirward
algatis ])ei shulden be aliens fro Pharisees ^. And so alle synful
men shulden crye mekely wi]? ])es leprous, ]?at Crist ]?at is bo]?e
God and man shulde have mercy on ]?er synne, for he is lord
wi])Outen eende, and Jjei han yvel wra|)])id him, and so her synne

* The meaning seems to be, ' And these lepers would still be coimted
even then, after having been healed, aliens by the Pharisees.'

D 2

Priestly abso-
lution not
efficacious
unless the sin
has been al-
ready absolved
by God.

Sale of church
pardons.

Beda's inter-
pretation.

ojS WYC LIE'S

is so greet )?at but if Crist of his power and of his grace for^yve
)>is synne, it may never be for^yven. And for ])is ]?ing sei|j |)e
Chirche in \qx preyeris ]jat oure God maki]> moost his my^t
knowen in sparynge and havynge mercy ; for 5if Crist dide not
so, no synful man my3te be saved. But we shulde undirstonde
]?at as God is mercyful so he is ri3tful, and hati]? men \2X breken
covenaunt; and jjerfore holde we covenaunt to God, and dis-
seyve we not oure silf, for God may not be disseyved, however
preestis bigile us.

PE FIFTEN]>E SONDAI GOSPEL AFTIR TrINYTE.

No man can
serve two
masters.

[SERMON XV.]

Nemo potest duohus domi'nis servire. — Matt. vi. [24.]

pis gospel techij) men hou \€\ shulden be bisye for bhsse and
leve o]?er worldely bisynesse Jjat lettij> men fro ]?is. First seij>
Crist |)is principle )>at ech man shulde trowe, pat no man may
wel serve two Julie lordes,/br opir shal he hate pe toon afid love be
topir, or stisteynen cause ofpe toon and dispise pe topir; ]?us algatis
he serve]? amys. — If he serve hem togidere, ]?e cause is more
pleyn; and if he serve first |>e toon and si]? ]>e to]>ir, oj^er he
serve}) amys J?e toon or Jie to])ir. In alle ])es resouns we shul
suppose \2X ])e gospel spekij> of siche lordis \2X nou])ir is wel
servaunt to ou])ir, as ben God and })e fend ; for if }?er ben two
lordis and \2X oon serve wel jjat o}?ir, a man may serve wel to
hem bojje, as we seen al dale; but \^ gospel undirstondi]) of
siche cheefe lordis \2X han not above hem ano]>ir cheef lord.
And so is ]?is world dyvydid in two maner of lordshipis \2X
ben Goddis and ])e fendis, for al3if ])e fend have no propre
lordship a, ne]jeles he calengi]? to have greet lordshipe, and so

* Proper fiefs were those only
which were held on condition of
military semce, in which case there
was a mutual benefit. Improper
fiefs were those held upon con-
dition of various other kinds of
service. The devil's lordship over

man is not ' proper,' because he has
no right to demand of man that he
should fight his battles for him ; nor
is his forced service to God ' proper,'
because it is attended by no benefit
to himself. See Hallam's Middle
Ages, I. 181.

SERMONS.

^1

maugre his he serve}) to God, and ))is servise is unpropre, as is
)>e fendis lordship, si)? he serve)) not God to his owne mede but
a3ens his wille he profitij? to Cristis Chirche, and ])us for gene-
ralite of lordship of Crist, he sei]?, who is not wi]> him is a^ens
him, and jjus seij? Crist wel, pat we may not serve God and richesse
of pe worlde,/or pel ben contraries; for as we may not serve jje
fend wij) servise of God, so we may not serve ])e world )?at is
])e fendis servant. But in al ])is speche we shal speke of ri5t
servise and of unpropre servise jjat ))e fend mystakij), and ]?an
we may see how siche heed servise may not acorde to God and
to ))e world. For 5if a man traveile for goodis of ])is world,
and haj) ri3t entent for to worshipe God, he serve|> not \q world,
but it serve]? him. But it is ful hard to have siche ri^t entent,
for sich entent mut be mesure of bisynesse, and noumbre of
traveile, and wei3t^ of mannys wille, and herfor forbedi}? Crist
bisynesse of foode and hilyynge, for aboute ))es two ]?ingis
shulden men sonnest be bysye, and Crist speki]? of bisynesse
most principal in man. And so trewe men witen wele })at ech
man shulde cast al his bisynesse in God, as seint Petre biddi]?,
and |)us sei]> Crist, pat we shulde not be bisye to owe lyf what we
shulden ete, ne to oure bodi what we shulde be clopid wip ; for sip
lyf is more pan mete and mannis bodi more pan chip, as God -i^yvep
man pes two, so wille he ordeyne for hem. Biholde 'ri^e pe foulis of
pe eire, how pei sowen, neipir repen, ne gederen not in to bernes, and
y.t God fedip hem, and sip y ben more woip pan pei, God wole
take more heed to you. For as 5e bisien 30U not of |)e bodi,
so shulden 3e not bisien 30U of hilyynge |)erof For what wolde
it profite to man to bisye him pus about his bodi, sip he may not
cast perto a cubite, over ]?at kynde 3yve|) him. And jjus si]j God
bi kynde of man ordeyne]? for mannis bodi, he will ordeyne for
])e lesse, how mannis bodi shulde be hilid. And 3if \o\x seie
J?at many men bi J)is shulde sterve for defaute of mete, wel Y
wote bi my bileve ]?at no man shulde faile of mete unto har-
mynge of his soule, but 3if his synne be cause ])erof, and so \2X
it be good and just Jjat he faile ])us of mete ; and ]7US Y rede
|)at God bad foulis and pore folk fede his prophete, and fedde 1 Kings xvii.

^ So in B ; wi-^te in A, weyit in C.

38 WFCLIF'S

him as best was to profite of his soule. And of clopis what
ben Y bisye? loke ye to pe lylyes ofpefelde^ how pei growe and ben
cled and pei traveilen not pereaboute, ne spynnen for jjer cloi]?, and
yt Salomon i?i al his glorie was not cled as oon of pes is, for shap
and coloure of lely flours is not made bi mannis crafte ; and
so, yf pe hay of pe feld pat now is, and to~morewe is brent, is pus
cled bi Goddis wit, myche more wolde he elope vien, jjat he telli}>
more by. And so litilnes of bileeve maki|) men jjus to be bisy,
for J)ei witen not what manere of ]?ing is profitable for mannis
soule, and so, Be we not bisye what we shal ete or drynke or wip
whatpingis oure bodi shal be atired, Jfor al sich pingis seken hepen
menfaste, and so seke we first pe kingdom of God and ri^twysnesse
of him, and all siche pingis shal be cast to us. A3ens |>is lore
synnen men of J^e world, ^he preestis and clerkes and men of
religioun, for |>ei bisien hem for atire and for foode also, J>at
profitith not to J)er soule, J^at God forfendi)) here; and, for
breking of ))is heste brekij? |?e ten comandmentis, and al men
of |>is world ben ful ny5 to breke it, J)erfore Crist and hise
aposdis, and Baptist, and oJ>er prophetis kepten hem ferr fro
))is peril, lest J?ei slydun j)erinne. And Crist wi|) his disciplis
wolde not be weddid wij) habitis ne manere of penaunt^ metis,
lest )?ei weren to bisie for nou3t, and hou evere we denyen }>at
we ben to bisye here, nejjeles Goddis lawe, jjat is Crist, shal
rykene wiJ) us and juge us at ]>q dale of dome, wher |>is be so]>
|>at we seyen, and ])an worship of )?is worlde and curtais manere
j)at men axen shal not excuse us, but resoun shal be our juge.

)^E SIXTEEN)? SONDAI GOSPEL AFTER TrINITE.

The raising of
the widow's
son at Nairn.

[SERMON XVI.]

Ibat fesus in civitatem quae vocatur Naym. — Lucae vii. [ii.]

pis gospel tellijj of a myracle Jjat Crist dide of a deed bodi
J)at was )?e secounde of J)re j)at Crist reiside fro dej> to lyf. And
so telli]? ]?e gospel ]>at fesus wente in to a cite pat is clepid Naym

* So in B ; penaut, A ; poynant, C ; penaunce, E.

SERMONS.

39

wip his disciplis and oper puple. And whajtne he cam ny^ pe ^afe
of pe cttee, cam a cors pat was born to be biried, pat was a childe
of a widowe, and myche puple of pe citee cam wip pis widowe and
viade soreive. And whan Crist sawe pis widowe, he hadde mercy
upon hir, and bad hir wepe not; but he went and touchide pe beere
pat pei baren and pes men pat bar en pe beere stooden s title to see
the ende. And Crist seide to pe dede bodi, ^ounge man, Y bidde
pe aryse ; And pe '^ounge ma?i pat was deed sate up and bigan to
speke, and Crist -i^af him to his modir. At pe puple hadde drede,
and preisiden Gody and saiden, pat a greet prophete roos amonge
hem, and pat God hadde visitid his puple, for this miracle ]jat \€\
seien. pe gospel tellij) of J>re dede bodies \2X Crist reiside fro
de]> to lyf. pe firste was ])e persones doubter J>at he reiside
\vi])in ))e hous ; jje secounde was )?is widowes sone Jjat he
quykede in |)e 5ate; J)e jjridde was \^ stynkyng careyne |?at
he quykide in j>e grave. And jjis bitokene]? Jjree synnes ]?at
God for5eve]7 in ]?is worlde. pe firste bitokene]? ful consense
for to do a^ens God, but it comej? not out in deede, as jje maide
lay in J)e hous. pe secounde bitokene]? ]?e secounde synne,
whan a man to wickide wille putte]> to a wickide dede, but he
come}) not to custom as dide Lazarus \2X was biried in a grave,
and ])is is }>e 5ong man \2X we speken of stonding in ])e 5ate.
pe Jjridde synne addi]? to ]?es two a long custom to ligge in
synne, and ])is is Lazar \2X foure daies lay stinkinge in his
grave, pe secounde is a widowes sone, for siche synners
wanten God, and so \€\, failinge of spouse, of Jjc Chirche may
wel be clepid-a widowe, but ]>ei han sorwe of her synne, and
o})ir nei^boris also. Crist biddi]? })e beere stoonde whan he
ceessi}) men of her synne; and he touchi]? ])e bodi, whane he
3yve]) hem contricion, and he comandi]? it to arise, whanne
he comandi]) medeful werkes, and ]?is man bigynne}) to speke,
whanne he })ankid God in grace, and Crist 3yve]) him to his
modir, whanne he maki]) him helpe his Chirche. And })us
wente Crist into Naym, whanne he entride newe to his Chirche ;
for Naym is as myche to say as flowynge or movynge, for })e
Chirche first flowide wi]? synne, and si}? was moved to God by
hemes of })e Holy Goost, whan it hadde grace to come to him.
Wi]? Crist wente his disciplis and a greet route of folk, for

Mystical inter-
pretation of
the miracle.

40

WFCLIF'S

Attack on the
hierarcliy.

many weren helpers of God to bringe his Chirche to u'^X. staat.
pe 3ate of |?is citee is entree to religioun of Cristis Chirche, in
which 5ate ben many ^onge men, blynde and deed goostli, for
jjei knowen not Cristis religioun how it passi|> alle oJ>ir. And
so in |>is 5ate ben two maneres of dede men. To summe loki|>
Crist, and quykej? hem in grace, and 3yve]> hem power and
wille to come clene to his order. And wite ])at al o]jer ordris
ben chargious to men as myche as ^e\ adden to Cristis reli-
gioun, ifor noon addicioun is wor]? but ^if Goddis lawe grounde
it. Sum men ben deed in J)is ^ate |)at Crist aquyke]? not, but
lasten in her olde errours to her de]? dai ; and ben |)es jjat taken
a lyf ungroundid in Goddis lawe, and ]?es men lasten in her
errour out of ]?e bondis of Goddis lawe, and ben born fro j>e
5ate to be beried in helle. But ])ere is a privy quykenynge |?at
God doi|> nei3 J)e dee)), |?at we can not telle of, but if God wil
shewe it us, and j^erefore folis jugement shulde be fled in ])is
mater ; and ])us ))es men )>at baren })is beere to putt |>is deed
man in erjje, ben -men |)at consenten and procuren to wickid-
nesse. And so upon ])es jjree synnes God haj? mercy here, but
upon ]>e fer]je synne God ceessi)> never to punnishe, for ]>qi
synnen to ]?e dee]>, and so a5ens the ^Hooly Goost, j^at God mut
needis punishe wijjouten ende, for ])is synne may have noon
eende in helle. In ])is mater we shulden bewar of peril of
ypocrisie, for many feynen hem in statis, and done reverse in
her lyf, and ^it jjei seien ]?ei ben perfiter })an weren Jje first
clerkis of Crist. And ])us enemyes of Cristis religioun chalengen
to be of his ordre, al3if ]>ey done even ]?e contrarie to name ]?at
])ei beren ; as ])e Pope shulde be moost meke man, moost ser-
vysable and most pore, as we ben tau^t in Seint Petir J)at was
Pope next after Crist. And now men seyen J>at ]?e Pope mote
nedis reverse ))is ordenaunce, and have more power for to do
|>ingis ])at touchen excellence, and ])us bishopis |)at shulden be
clerkis and pore men, as apostlis weren, ben moost lordis of
|)is world, and reversen apostlis lyf Sum tyme weren mounkes
lewede men, as seintis in Jerusalem ; and jjanne j^ei kept hem silf
fro synne as seynt Bernard berij) witnesse ; but now monkes
ben turned unto lordis of ])is worlde moost ydel in goddis
travaile, and seyen |)at )?ei ben betre monkes J)an weren ]>e first

SERMONS.

seintis. And so freris, ]>at weren brej^eren in Crist, and not
chargeous to |)e Chirche, neijjir in noumbre ne in clo|>ing, ne
in mete ne in housynge, ben even turned a3en fro ))e first lyf
of hem, and ^it bi })er ypocrisie )?ei blynden jie Chirche many
3atis, and })us names of offices and names of virtues also ben
changid bi ypocrisie, and cursed men reulen J?e world.

t^E SEVENTENbE SoNDAI AFTIR TrINITE.

[SERMON XVI I.]

Cum infras set Jesus domwn cujusdam. — Luc. xiv. [i.]

pis gospel techij? men how |?ei shal not by Jjer hi3 staat hide
jjere synne, and disturble ]?e ordenaunce ]?at Crist ha]> made.
pe story telli)> hou Jesus entride in to a Pharisees hous on a
Satirday to ete wip him, and pei aspieden to take him in dejaute ;
and a syke man in dropesie was per bifore Crist. And Jesus spake
to wyse men oj pe tawe, and to Pharisees, where it were leveful to
hele inpe Sabot; and pei weren stille, lest ]>at resoun wente a3ens
hem ; but Crist toke pis syke man, and heelide him panne bifore
hem, afid Crist axide hem pis demaunde,pat '^ijper oxe or per asse

felle in pe diche, wolde pei not drawe him out in per sabot date;
and jjei wisten wel ]?at ]?ei shulden by bileve of Jjere owen lawe,
and pei my^te not answere him to denye \2X he axide. And upon
]jis arguyde Crist j?at myche more it were leveful to helpe in ])e
Sabot a man put in more peril, si]> ]?is work is more spirituel,
and man is beter |>an a beest. And, for \q synne of Jjese men
stood in pryde of her statis, Crist tolde hem a parable, techinge
hem how pei shulden chese pe first statis ; J>at God lovede moost,
J>at was moost meke statis, but \€\ chosen as proude men |)e
first statis to )?e world. But Crist biddij) in his parable. Whan

pou ert biden to pe feste, sitte not inpe first place, lest a more wor-
shipful pan pou be beden to pe sa7?ie feest, and pe lord of pe feste
bidde pee., '^ive pis man stede, and put pee doun out of pi place, and

pan shall pou bygynne wip shame for to holde pe last place. Ajid
herfore whan pou art beden to a feste, sitte doun in pe last place,

41

1/

The healing of
the man that
had the
dropsy.

42

WY CLIP'S

so pat he pat hap beden pee seie to pee for pi mekenesse, Frend stye
more up; pan7ie shalt pou have worship and joie bifore hem pat
sitten at pe feste. For ech man pat heiep him by presumpcioun
shal be mekid bi God, and he pat mekip him in his soule shal be
heyed bi God. pere we shal undirstonde |>at Crist speki]? not
here of worldely feste, ne of place, for J?anne his sentence were
nou^t ; for ]>an strif shulde be for place, and oonli oon shulde
•do Cristis bidding, and so Crist shulde ordeyne discencioun
wi]?outen fruyt among men ; and herfore shulde we undirstonde
])at )?is feste is |?e laste soper, jjat shal be in heven of seintis
aftir ]?e day of dome ; and \q last place at ]?is feeste shulde be
mannis reputacioun, bi whiche he shulde not presume to be in
heven bifore o])irs, but reste mekeli in |?is jjat he shal come to
hevene. Eche man shal hope for to come to bhsse ; and if he
lyve febly and make J>is hope fals, himsilf is cause whi his hope
is suche. Ffor ]?is fals hope, Jiat sum men do clepen dispeir,
shulde have ano})ir qualite, and it shulde not be sich, whan we
witen ]jat we shulden hope for to come to hevene, after we
maken comparisoun bytwene us and o]>ers ; and many men for
pryde hopen to passe oJ>ers, and suche presumpcioun of hope
is sittynge here in hey place. We shulden reste in jjis hope
|)at we shal come to hevene, and leve sich veyne comparisouns,
lest we setten us here to hey, and |)is is \^ last place ))at |)e
gospel speki]> of And ])us siche false presumpcioun of heynes
of state, and aftir )>is presumpcioun, of heyenesse in hevene,
makij) a man to come at |>e laste to j?e loweste place in |)e
world, jjat is to seie, to depe helle, \2X is jje myddil of J^e world.
And so speki|> )>e gospel on two weies of jje last place. The
laste place here stondi]? in meke reputacioun, but ])e last place
at |)e day of dome stondi]> in dampnacioun. And so knyttij>
Crist wel \q helynge of ))is ydropesie, for as ydropesie is an
yvel of fals gretenesse of mennys lymes, and come]) of unkyndli
watir bitwene Jje fleish and ])e skyn ; so pride of worldly goodis,
\2X ben unstable as ])e watir, maki]) a man in ydropesie, and
falsely presume of himsilf; as many men in greet astaate and
in ryches of ))is worlde j^enken jjat \€\ shulden ])us in heven
be bifore o|>ir men. For, as \€\ supposen now, |>ei lyven to
God aftir |?er staat, and so ]?ei profiten more in J?is world jjan

SERMONS.

done men under hem, and after jjat ]>ei profiten more, ))ei shal
be hei3er in hevene, and so jiei seien, as J>ei shulden hope to
come to hevene, so shulde J>ei hopen here to be heier in
hevene. But siche proude men, and presumptuous of her
staat, shulden traveil in virtues |)at j^ei begilen not hem silf ;
and J>erfore techij) jje ^vise man, jjat ever )?e more )?at |jou be
here, ever j>e more meke )>ou shuldist be, in al manere of
mekenes. And so, if ])0u be greet here, ]?ou shuldist reste in
\>e last place, and suppose mekeli of )?i silf wijjouten siche
comparisoun. Ffor who is he )?at may seie he serve)? God
after his staat ? and so statis here and statis in hevene, late or
nevere acorden togidere, for fewe men here or noon serven
God even to ]?er state ; and so statis of men may cause |?er
dampnyng deep in helle, and for uneven service here in statis,
may men ben ful lowe in hevene.

pe lessoun of ]jis gospel is litil coud in ]7e Chirche, for lordis
stryven wij? hem silfe, and religiouse among hem silf, about
heyenes of ]?er staat, and jje rote of al |)is is pryde. And J)ei
shulden wite jjat states here ben harmful unto men, but ^if men
after her statis serven treuly to jjer God ; ffor falsnesse in statis
maki|) men to be low or dampned.

43

The lesson of
this gospel is
against pride,
both in the
laity and the
clergy.

pE EI3TEN)>E SONDAI AFTIR TRINITE.

[SERMON XVIIL]

Accesserunt ad Jesu7n Pharisei audienies. — Matt. xxii. [34.]

pis gospel tellij) how Crist distroiede sectis, techinge us how
we shulden traveile suying Crist in j)is. pe storye of ])e gospel
sei)> )>at whan pe Phariseis hadden herd pat Crist hadde stejnned'^
Saduceis, on of pe Phariseis^ pat was a doctour of lawe, temptide
Crist on pis wise, and axide him pis question, Maister, which is
a greet mandement in pe lawe? And fesus seide to him pus, pou

1 The reading of B is stonyed, i. e. astonished ; C, stoned, a ' y ' being
inserted by a later hand; stemnyde, E. Both Wycliffite versions have
* put to silence.'

44

WYC LIE'S

The modern
Pharisees are
supposed by
many to be
limbs of the
fiend.

shall love pi Lord God of al pi herte^ in al pi soule, and in al pi
mynde; pis is pe firste and pe moste mandement of alle. And jjis
mandement is ]?e first of ]?re of J)e first table, ffor jjre of \^ first
table techen to love God, and conteyne|> \x^ partis answeringe
to |?e Trinite. It is seid comounly ])at in tyme of Crist weren
J>re sectis of religions, Pharises, Saduceis, and Esses, but of ]>e
two first makij) J)is gospel mencioun. pe firste was moost
my3ty, and Jjerfor it lastide lengest ; for aboundance of goodis,
and long rotyng in ]je sect, defenden ]jes sectis, and maken
hard to distroie hem. But Crist distriede J^es sectis and savede
l^e persones ; as Poul and Nichodeme weren makid bi grace
Cristen men. And herfore sei|) |>is gospel, )?at Crist stemned ^
Saduceis, not |>at he distriede hem, si]? he lovede ])er persones ;
and so Crist distriede |?e errours of Phariseis, as he distriede j?e
errours of |)e o])er two. Sum men Jjenken licly \2X ])is doctour
J)at here temptide Crist, dredde him of his sect J)at Crist shulde
distroien it, or ellis enfeblen it, as he distriede |>e myddil sect,
and |)is is more hcly J?an |?at |)is doctour dide for veyn glorie
or to be holden^ wise or to lerne Goddis lawe. He clepide
Crist reverently maister, ffor it is manere of ypocritis and of
sophists to fage and to speke plesantli to men, but for yvel
entent. But oure Pharisees to dai done wel wers, ffor ]>ei putten
abac goddis lawe and magnifien jjer ordres ; and ])us \€\ fallen
in j>e first mandement, and so in al oj^er. And many men
trowen not ne supposen jjat \€\ ben men of holi Chirche, but
supposen jjat \€\ ben lymes of |)e fend. But he love]? God of
al his herte ]?at love]? him of al his witt ; and he lovej? God in al
his lyf ]?at love]? him in al his werkes ; for Cristen men lyven in
God, and ben moved to al her werkes ; for Crist is forme of
god, and in Crist we lyven, as Poul sei]?. And herfore we shal
not take ]?e word of oure God in veyn. pe })ridde part of ]?is
mandement, answerynge to ]?e Holy Goost, biddi]? ]?ee love ]?i
God in al ]?i mynde, si]? he is mynde of ]?e Fadir, and of ]?e
Sone, and love of hem two ; for undirstonding in a man, and
acte of him, }?at is his lyf, and refleccioun of lyf, ]?at is mynd

^ B here reads s.temnede, in agreement with A ; C has stoned or stilled.
^ This is the reading of B ; A has biholden ; be holdun, E.

SJiRMONS.

45

and wille of soule, bitokene}) to Cristene men her God, j?at is ]?e
Trinite. And herfore biddi]> Goddis lawe, have mynde to holde
]>\n hahdai. And jjan we loven jiis Trinite perfitli as we shulden,
whan we loven it more |)an ony o]?ir ]?ing ; and as many men
)?enken, ^if )?is Pharisee kepte ]?is, he shulde leve |>is straunge
sect, as shulden jjes newe religions. — p^ secounde mandement, j>at
is sevene, biddip pe love pi fiei-^bore as pou lovest pisil/e, and |)at
art ]?ou tau3t by kynde, and hi pese two mandemetits hongip al pe
lawe and pe prophctis. Atid ivhan pe Farisees were gedrid, Crist
axide hem a questioun of jjing )?at ]?ei shulden bileve. What hem
poHi,t of pe kynde of Crista and, whos sone Crist is; and pei seiden,
He is David sone; and Crist replied ayns pis, how David ckpide
him his lord, si]> Crist is David sone, and porer man ]?an David
was. pe psalm tellij) how David seide of J)e Fadir and j>e Sone,
P^ Lord, ]>e Fadir, seide to my Lord, Sitte up on my ri-^t side as
lo?2g as V putt pi eneinyes in helle a stool undir pi feet. And sij?
])is dampnyng shal be ever, God grantide here to Crist jiat he
shulde ever sitt in hevene on his Fadir ri3t hond ; Ffor ■:i,if David
depip him Lord, how is pore Crist David sone? And pei my-s^te
not here answere Crist, ne dursten not axe him more fro pat dai.
— And here convyctide Crist |)es men of open untreujje in hir
bileve ; and so mente privily jjat ])es sectis shulden be distried,
sijj he shal reprove ]je worlde of |)e synne of untreujje. And it
seme]? to many men ]?at alle ]jes sectis synnen ])us, for \t\ loven
not hir God as |)e gospel bidde]? here ; for 3if \t\ loveden wel
God, \€\ shulden kepe ])is word of him. Generaly ]>es newe
sectis loven more jjer owen ordre ])an }?ei done jie ordre of
Crist, which he 3af his owne persone ; and ])an Jjei loven her
sect more ])an \€\ loven ]?e sect of Crist, pis sect of Crist by
]?at is lasse \2X \€\ putten in |)es newe sectis ; si]? Jiei, kepinge
Cristis secte, bi ]?at maken his sect more ; and it is oon to love
a ]?ing and to willen ]?at ]?ing good ; but J?ei wolden J?at al ]?is
world were suget unto ]?er sect. And, Lord ! if ]?at men wolden
undirstonden, what it is to love a }?ing ; and whanne men loven,
loven ]?er god over al o]?ir J?ingis ; ]?anne heresie of }?es newe
sectis, and o]?ir errours in ]>e worlde shulden be more knowen
unto folk ]?an ]?ei ben now for ypocrisie. pes ypocritis seien
}?at ]?er sectis and al }?e deedis }?at ]?ei done is groundid upon

The new sects
love their own
order more
than the order
of Christ.

46

WrCLIF'S

The miracu-
lous cure of
the paralytic.

Mystical inter-
pretation.

Crist, and is Cristis religioun ; and so ]?ei have none newe
ordris, but new customes, jjat ]?ei may leve ; and so j?ei shulden
seie bi resoun J>at j?er be not many ordris of freris, ne accepcions
of persones to helpe or to punishe men ; si])J>e ech man of
Cristis religioun is of alle manere ordre ; and so lawe of apos-
tataas and of ojjir reulys ])at ]>ei have founden, shulden ben
contrarye to hemsilf, as freris dedis reversen |)is lawe.

pE NYNTEN^E SONDAI GOSPEL AFTIR TrINITE.

[SERMON XIX.]

Ascendens Jesus in naviculam. — Matt, ix, [i,]

pis gospel telli]? of a miracle ]?at Crist dide before ])e peple,
and jjerwij) reprevyde \t scribis ; and how he doi]? awei synne.
pe story telli]? how Jesus steyy in to a boot, and cam to his citee,
and it is seid comounly jjat he rowide to Galilee, and cam in to
Nazarep, J?at was citee of his birpe, and pere pey brow^ten him
a syke man by palsie, liynge in a bedde. And Jesus seynge her
bileve, seide unto pis syke man, Have trust, sone, pi synes ben now
Joryven pee. And sum scribis seiden wipinne hemsilf, Jesus
blasfemep in pis word. And whan Crist saiv hir pow^tis wipinne,
he seide. Whereto pei pou-i^ten pus yvel in her hertis .^ And bi J?is
word he tau3te hem jjat he was God, for oonli God mai ]?is wise
wite, what a man JienkiJ) wi]>ynne. Crist axide hem, Where is
it li'^ter, to seie, pi synnes ben for'^yven pee, or ellis to seie, rys and
go .^ as 3if Crist wolde mene ]?is resoun, he }>at ha]> power to do
))at oon, ha]? power to do hem bo])e. And Jesus seide. For y
shulde wite pat Y have power to for'i,yve synne, he seide to pe man
in palasie, Rys and take pi bedde anoon and go hool in to pi hous.
And he aroos and wente in to his hous on jjat manere \2X Crist
bad him, and pe puple seynge pis ping dredden, afid glorifieden
God pat -i^af siche power to men. As to Jesus and his disciplis,
J)is storye of Crist may betoken \^ lyf |?at Crist lyvede here ; so
))at ])e takyng of his boot bitokenej? his manheed, or )?e bodi of
his modir ; for mannis bodi is liche a boot. In ]jis boot Crist

SERMONS.

47

wente over j^e water of peynes of ]?is worlde, and wente not
oonli into hevcne, j>at is propre citee of Crist, but into NazareJ),
in which Crist dide J)is miracle. But boj^e men and aungels
ofFred to Crist mankynde, |)at was smyten in palesie ; for pro-
pirte of }>is yvel palasie is a sikenesse groundid in synewis of
a man, ]>e which sinowis ben unstable to move a man as ]>q\
shulden ; and moistnes of j)es senewis ]>at ben wrappid in moist
})ing is a cause of |)is yvel, as philosophris seyen. Shaking in
j?e palesie is unstabilnesse of bileve ; for eche article of |)e
trou})e shulde have a synowe for to lede it, and al fjes articlis
shulde come of Crist, ]?at is heed of holy Chirche. And, for
|)es ]?at offriden ]>is man ben o persone wij) him, )?erefore biddi])
J)e gospel wel, |)at Cristis sone shulde truste in him, and Crist
for^eve)? him first his synne of untreuj^e ])at he was inne, for
untreujje is J>e first synne jjat come]? unto man, and it fel not
to jjis lord to 3yve but a greet jyfte, sij? ech ^yfte Jjat man 5yveJ)
shulde answer to \q 5yver. But scribis jjat knowen not Cristis
godhede seien jjat Crist blasfemed in |)is, for al oonli God may
for^yve synnes; but Crist techi]? ])at he is God bi \e werkes
J)at he doi]), for it is yliche ^ li5t to do miracUs bi himsilf, and
to for^yve synnes, for noon but God may do ]?es ]?ingis. And
herfore Crist helide mankynde of his goostly palesie, and put
bileve in o|>ir men |)at Crist hadde power to do |)us, and |)us
wente mankynde, |?at God hadde ordeyned unto blisse, fro error
of his olde synne into jje hous of Cristis Chirche.

But here men douten of ]je letter, wher prelatis may for3yve
synne, and it seme]? ]?at |)ei may, for preestis may assoile of
synne, and it is al oon to assoile men of synne and to for^yve
J)e same synne. And it seme]? J^at preestis mai not for3yve
synnes unto men, for J)ere is noo synne here but 5if it be offence
of God ; but no man mai for3eve })is but 3if it be God him silfe.
And so it seme]) ])at oure prelatis may not here for3yve synne.
So}) it is ])at men mai here for3y ve trespas done to hem, and remitte
mannis iniurie as much as in hem is, but not remitte uttirly
synne done a5ens God. Here it is nede to undirstonde how
preestis assoilen men of synne, and how preestis for3yven synne,

Limits of ^^

priestly

absolution.

^ ilicb, B ; eliche, C.

48 WYCLIF'S

for bo]>e ben conseyved wel and yvel : preestis may assoile of
synne if J?ei acorden \vi]> keies of Crist, and if ]?ei discorden fro
; ]jes keies, J^ei feynen hem falsely to assoile. And so on two
; maneres men may be assoilid of her synnes; and first pryn-
' cipaly of God whan Goddis injurie is for30ven ; and ]?e secounde
I is assoiling by a turne |?at preestis han ; and if J)is assoilinge be
j trewe, \€\ kepen \q boundis |)at God 5af hem, and |)is assoilinge
I han preestis as vikers of goddis wille. And ]?ere lien many
; disseitis in suche absolucioun, for if ]?is assoilinge be trewe, it
! mut acorde wi|) Cristis assoilinge, and to such assoilinge is
j needful bojje witt and power. And so on two maneres may
' a man remitte or deny J)e trespas \2X is done to him, and so
! remitte synne ; first remitte wronge of God, jjat is propred unto
God, or ellis dismitte wronge of his bro|>er in \2X ]?at it is made
: a^ens him. And so remission is complete ]jat perteyne]? oonly
I to God, or ellis remissioun incomplete ]?at men shulden have
I generaly, for ellis Crist wolde not teche men to preie on |>is
maner, For^yve us. Lord, oure dettes of synne, as we for3yven
oure dettours. ^\i ony man wolde telle more pleynly |^is sen-
tence bi Goddis lawe, Y wole mekeli assente Jjerto, 3if pei
grounden Jjat Jjei seien ; and 3if ony man prove ])is fals or a3ens
Goddis lawe |)at Y have seid now here, Y wole revoken it mekeli,
but wele Y marke ]?at j^is gospel sei|? \2.\. God 3af sich power
to men, but j^is gospel seij> not |?at God -^^.ipis power to men.

PE TWEXTlhE SONDAY GoSPEL AFTIR TrINITE.

The parable
of the mar-
riage of the
king's son.

[SERMON XX.]

Loquehatur Jesus cum discipulis. — ?vIatt. xxii. [i.]

pis gospel telli}) in a parable what men shulde trowe of ]?is
Chirche fro hennes to )je dai of dome, as it is touchid sum-
what bifore.

Jesus spake wip hise disciplis in parahlis and seide pus. pe
reivme of hevene is niaad liche unto a man pat is a kyng,pat made
wedding to his sone ; and sente his servauntis to clepe pes men pat

WYCLIF.

SERMONS.

49

iveren heden to pe dry dale ; and, for pei wolden not come, he sente
opir servauntis and seide, Seie y to men pat beyi beden, Lo Y have
made redy my mete, my boles and my volatils ^ * ben kild, and al
opir pingi's be?i redy; come y /aste to pe feste. But pei dispisiden
his biddiiige, and sum weiite into his toun, and sum into his chaf-
farynge, a?id tokett pis kyjigis servauntis, and punishideti wip
conteke"^ and killiden hem. And pe kyng, wha?i he say pis, ivas
wroop, and setite his ostis, a7id loste pes mansleeris, and brejite hir
citee ; and seide pan to his servauntis, Metis of pis bridale ben
redy, but 7ne?i clepid ivere not worthi ; perfore go y to eendis of
iveies, and ijohomever y finde clepe ye to pe mete. And pes ser-
vatmtis iventen out, and gedriden men al pat pei fou7iden bope good
and y vet, and pe bridale ivas fulfillid wip 7nen sitti7ige at pe mete ;
al 3if ])ei v/eren not alle ful served, ^e Kyng cam in to se his
gistis, and saw pere oo7i wipoute bride clopis, and seide to him,
Frend, how e7itredist pou hider wipoute7i bride clopis ? a7id he was
doumbe. And pan pe lord bade hise servauntis to bynde hi7n bope
hondis and fete, and sende hm into utter derknesse, pere shal be
wepyng a7id g7iastige of teep. For many ben clepid and f ewe ben
chosen, pe kyndom of hevene is |)e Chirche, ]jat takij) name
of J)e Heed, as Jie gospel speki)> comounly; and so J)is rewme
is liche a kyng ; ))at is J)e Fadir in Trinite ; and )>is kynge made
a mariage to Crist ]jat is his sone, and to ])is Chirche ]?at is his
spouse, and to damyseUs jjerof. For, as Salomon seij), foure
degrees ben in )>is Chirche; sum ben quenes, sum ben lem-
mannes, and sum damyselis ; but oone is spouse Jiat conteynej?
alle ])es ])ree, and ]?at is al holi Chirche. And Jjus jjere ben
many chirches, and a newe chirche wi]? Crist ; 3he al ]?e chirche
of men and aungels is newid bi |?e Incarnacioun. — pe servantis
of |?is spouse bidden men to ]?e feste, whan Jjei moven men to
come to blisse bi ]?er just lyfe; and |>es servantis weren pro-
phetis and apostolis of Goddis two lawes; but ]?ei weren clepid
specialy v/han Cristis bir|>e was shewid hem, for as it was seid
bifore, |jan alle ])ingis weren made redi ; and many men in bo]?e

_ ^ volatiles, E. ^ contect, B ; ccntec, E ; conteke, C ; this is unques-

tionably the right reading ; see Glossary.

SERMONS.

That is poultry, Fr. volaille.
£

Interpretation
of the parable.

50

WrCLIF'S

)>es tymes wolden not come |>us to ])is feste. After j^es servantis
he sent o])ir, as men )?at nexte sueden ])e apostlis; and bolis
and volatils weren slayn, and mete was redy to ])is feste. pe
boles bitokenen ]je olde fadris, as patriarkes and David, for ]>ei
diden bataillis of God, and turneden his enemyes wijj her
homes, and ^it J)ei kepten ful bisili J)e grete mandementis of
God. pe volatils ]?at serven seyntis at )?e secounde cours
of J)is feste ben seintis of jje newe lawe ])at \vi]j J)es mande-
mentis kepten Cristis conseilis ; and 3it men forsoken to
come notwi]7Stondinge sample of ]?es seintis. And sum wenten
aftir lordship of ]?is worlde, and sum after chaffare of J)is
worldely richesse; but sum slowen Cristis servauntis, as em-
perours of Rome and preestis. pe king of hem was wroo]?
herfore, and sente his oostis out to Jerusalem and slow |?es
sleeris of Crist, and brent ]?er citee, as Josephus telli]?. And
}>is dede done in Jerusalem ])e two and fourty 3eer after J)e dee])
of Crist bitokene]) Jjc vengeaunce of God for sleing of Cristis
membris. And ])us men J)at stoonden bihynde, bo]?e in ])e
olde lawe and in ]>q newe, weren unworjji to fille ])e nombre
J)at God ordeynede to be saved. And now in ]jes laste daies
God bade hise servantis clepen men boJ>e good and yvel in to
])e Chirche jjat weren out of \>e ri3t weye, and wenten bi weyes
of errours ])at weren hard for to wende ; and so as Petir in his
first fishinge toke two manere of fishes, sum dwelliden in jje
nette, and sum borsten ]>& nette and wenten awey ; so here in
])is Chirche ben sum ordeyned to blisse and sum to peyne, al
if ])ei lyven justly for a tyme. And so men seien comounly jjat
jjere ben here two manere of chirches, holy Chirche or Chirche
of God, |?at on no manere may be dampned, and ]>e chirche
of ])e fend, |)at for a time is good, and lasti]> not ; and })is was
nevere holy Chirche, ne part jjerof.

But |>e king aftir J)is feste came in at ))e dai of dome, for God
shewi]? him |>anne to alle, for he knowi]? alle mennes lyf ; and
J)es J>at wolden not laste in grace weren not clo]?id in bride
cloJ>is; and alle ])es ben o man J?at hadde noo witt to answere
God. But, for ])is man wij? parts of him profitide to Cristis
Chirche, and was of ]?e same kynde wij> Crist, Crist clepi)? him
frend, as he dide Judas; but alle |>es men can not answere how

SERMONS.

51

|)ei entren in to |)e Chirche, for it was told hem opynli yaX jjei
ben traitours but if })ei lasten, and ben more \vor)?i to be
dampned |)an men jjat nevere entriden )>us. And so al siche
men token peyne bi just jugement of God, ]>at jjer willis shulden
be bounden and jjer profitable werkes, and shulden be cast in to
helle, where men shulden wepe and gnaste wi]) tee)) ; wepynge
shal be sensible sorowe, and gnastynge shal be wantinge of
blisse. Wherfore men shal moost grutche, si}> ])ei my5t li3tly
have come to blisse, and aftir |?is j>ei shal have noo wille nei|)er
to desire ne to wirche wel, and ]jus many men ben clepid, but
few ben chosen to blisse.

pE OON AND TWENTIEl' SONDAI GOSPEL AFTIR TrINITE.

[SERMON XXI.]

Erat quidam regulus. — Joh. iv. [46.]

pis gospel telli]? how a kyng, jjat sum men seien was an
hejjene man, bilevede in Crist, and disserved to have a myracle
of his sone. pe story sei]?, how in Galilee was dwelling a litil
kyng, in pe citee of Capharnaum pat hadde a sone ful syke of pe
fever is. And whanne he herde telle pat fesus come fro fude to
Galilee, he came and mette him on pe wey, and preiede him come
doun and hele his sone, for he was in point of deep. And Crist
seide to pis kyng, to amende his bileve, 3^ bileven not in fesus
but if y se signes and woundris ; as J)is man bilevede not in Jje
godhede of Crist, for if he hadde, he shulde have trowide \2X
Crist my^te have savyd his sone 3if he hadde not bodily come
to J)is syke man and touchid him ; but jjis kyng had more herte
of hel))e of his sone Jian he hadde to be helid of untreujje jjat
he was inne, and jjerfore he tolde not herby but axide eft Crist
to hele his sone. And in ])is forme of wordis^ in which he
shewide his untreujje. Lord, he seide, come doun hifore pat my
sone die. But Jesus, as wise lord and merciful, heelide his sone

' wormes, B ; wordis, C and E.
E 2

The healing
of the noble-
man's son.

52

WFCLIF'S

The inner
sense of Scrip-
ture.

in siche manere J)at he my3te wite jiat he was bo)>e God and
man ; Go, he seide, pi sone lyvep. And Jjerwi]? Crist tau^te his
soule bo]je of his manhede and godhede, and ellis hadde not
]?is king trowid; but ))is gospel sei|) ]?at he trowid, and al his
hous ; and upon ]jis treu])e he wente homward and mette his men
upon pe wey, pat tolden him pat his sone shulde lyve, for he is
cover id of his yv el. Afid he axide whan his sone ferde beter, and
pei seiden,pat ystirdai pe sevenpe houre pe feveres forsoke pe child.
And pe fadir knewe bi his mynde pat it was pe same houre pat
Crist seide, pi sone lyvep, and herfore bilevede he and al his hous
in Jesus Crist. And ]jerfore Jesus seide so]), jjat he and men
liche to him trowen not but if ])ei se bo]>e signes and woundris ;
it was a signe of ])e sike child ))at he dide werkes of an hool
man a, but it was a greet woundir ]?at bi virtue of \q word of
Crist a man so ferre shulde ben hool, for so Crist shewide Jiat
he is virtue of Godhede, ]>at is everywhere ; and J)is virtue mut
be God, ])at dide \ms J)is myracle.

pis stori sei)j us ))is secounde witt })at God 3yve]) to holy
writt, ])at |?is litil kyng bitokenej) a mannis witt bi synne slyden
fro God, J)at is but a litil king in regard of his maker ; and his
sone was syke on jie feveris, as weren \qs hejjene folke and J)er
affecciouns ])at comen of ])er soulis; but j?ei hadden a kyndli
wille to wite )>e treu])e and stonde ]?ereinne. pis kyng cam fro
Capharnaum, ])at is, a feld of fatnesse^; for man fattid and
alardid^ wendi]? awey fro God. pis mannis witt, whanne he
herde \2X Jesus cam to he])en men, and ])at bitokenej? Galilee,
]>at is, transmigracioun^, mette wij? Jesus in pleyn weie, and lefte
his he])ene possessioun, and preide God to heele his folke ])at
weren syke bi goostly fevere. But Crist sharpide ))es mennis
bileve, for feij? is first nedeful to men, but undirstonding of man
preide Crist come doun bi grace bifore mannis affeccioun die

^ alargid in B and C ; but A probably preserves the true reading ;
largid, E.

^ The meaning seems to be, * It
was a sign that the sick child should
be healed at all ; it was a wonder
that he should be healed though a
great distance off.'

^ Capharnaum, i.e. Kaphar-na-
oum, means ' hamlet of Nahum.'
(Bib. Diet.)

c See p. 30, note.

SERMONS.

53

aboute erj>ely goodis. But, for men trowiden |>e godhede of
Crist, ])ei weren hool of |>is fevere, whan jjei forsoken ))is world
and putte ]?er hope in hevenly goodis. pes servauntis ben low
virtues of |?e soule, which, worching ioyfulli, tellen mannis witt
and his wille jjat J)is sone is hool of fevere. pis fevere bito-
kene)? shakyng of man bi unkyndli distempoure of abundaunce
of worldely goodis, |)at ben unstable as jje water; and herfore
sei|> Seint Jame J)at he ))at douti|> in bileve is lyke to a flood
of |>e see jjat wij? wynde is born aboute. — pat J>es servauntis
tolden jjis king })at in |>e seven])e houre fevere forsoke j^is childe,
bitokene]? a greet witt, as Robert of Lincoln shewi]). First it
bitokene]? |?at ]?is fevere goij? awey fro mannis kynde bi seven
5iftes of ]?e Holy Goost, ]?at ben undirstonden bi j>es houres.
And ]?is clerk dividi]) J^e dai in two halves bi sixe houres, so
jjat al ])e daie bitokene]? li^t of grace ]?at J?at man is inne. pe
firste sixe houres bitokenen joy J)at man ha]? of worldely |?ing,
and |)is is bifore spiritual joy, as utter man is bifore spiritual.
But in ])e firste houre of ])e secounde halve leve]? gostly fever
man, for who so evere have worldely joie, jif he have grace on
sum manere, ^it he trembli]? in sum fevere aboute goodis of jje
world; but anoon in ])e sevenj^e hour, ]?at is \q firste of \q
secounde halfe, whan wille of worldely ]?ingis is lefte, and spi-
ritual ])ingis begynen to be loved, ])an Jjis shakynge passij? fro
man, and goostli hel]?e come)? to ]?e spirit. And so shadewis
of lijt of sunne fro \e sevenj^e houre in to Jje ni3t ever wexen
more and more, and J)at bitokenej? goostli, |?at vanite of )?is
world seme)? ay more to mannis spirit til he come to )?e ende
of )?is lyf to lyf )?at ay shal laste. And so ))is man trowi)? in
God, bo)? wi)? undirstonding and wille, wi)? al ]?e mayne of his
hous, whan al his wittis and alle his streng)?is ben obeshinge
to resoun, whan )?is fever is )?us passid. Of )?is undirstondinge
men may take moral witt how men shal lyve, and large ]?e
mater as hem like)?.

-M>^^3&|^<=^

James i. 6.

Direction to
preachers.

54

WVCLIF'S

Vy. two and twenti>e Sondai Gospel aftir Trinite.

The parable of

the indebted
servant.

-^

Interpretation.

[SERMON XXII.]

Simile est regnum caelorum homini. — ]\Iat. xviii. [23.]

pis gospel telli]? bi a parable how bi ri3t jugement of God
men shulden be merciful. — p^ kyngdom of hevene, seij? Crist, is
lyke to an erpeli kyng pat wolde ryken wip hise servauntis. And
whanne he hadde higun to rekotm, oon was offrid unto him pat
owid him ten thousand besantis, and whan he hadde not to paye of,
pe lord had he shulde be soold, his wyf and his children and al pat
he hadde, and pat pat he ou^t pe lord shidde be algatis paid. \iis
servant fell doun and praiede pe lord and seide, Have pacience in
nu, and Y shal qiiyte pee al. pe lord hadde mercy on him, and
for'yif him al his dette. pis servant went out and found oon of hise
dettours,pat ou^t him an hundred pens ; andtoke him and stranglide
him, and hade him paie his dette. And pis servant f elk doun and
praiede him of pacience, and he shulde bi tyme ylde him al pat
he ou^te him. But pis man wolde not, but wente out and putte him
in prisoun, til he hadde paied pe dette pat he ow^te him. And opir
servauntis of pis man, whan pei seyen pis dede, niournedenful myche,
and tolden al pis to pe lord. And pe lord clepid him, and seide unto
him, Wickide servant, al pi dette Yfor-i^afpe,forpoupreiedistme;
ne bihoved pee not to have mercy ofi pi servant, as Y hadde mercy
on pee ? And pe lord was wrop, and "^i^afhim to turmentours, til he
hadde paied al pe dette pat he ou-i^te him. On pis manere, seip
Crist, shal my Fadir of hevene do to you, hut '^ifyefor'^yve, ech on
to his bropir, of'^ourfree herte |)e trespas |>at he ha}) done him.

pe kyngdom of hevene is holy Chirche, of men, |)at now
traveilen here ; and J)is Chirche bi his heed is lyke to a man
kyng, for Crist, heed of j)is Chirche, is bo|)e God and man. pis
kyng wolde ryken wi]? his servantis, for Crist ha]? wille wijjouten
ende to rykene wij? men at jjre tymes. First, Crist rykene}? wiji
men whan he techij) hem bi resoun how myche l^ei han hadde
of him, and hou myche ]>t\ owen him ; j>e secounde tyme Crist

SERMONS.

55

rykene)' wi|) men, whan in j>c houre of mannis dee]) he tellij)
hem at what point |)es men shal ever justH stonde ; ]>e jjridde
rekenyng is general, ]jat shal be at ]>e daie of dome, whan ]>is
jugement generali shal be opynli done in dede. As anentis ]?e
first rekenynge, Crist rekenej? wi}) riche men of |)is worlde, and
shewi}) hem, how myche j^ei owen him, and shewi)) bi ri3t-
wisnesse of his lawe how |)ci and Jjeires shulden be sold, and
so make asee}? ^ bi peyne of ]?ingis \)a.t |)ei perfourmeden not
in dede. But many sich men for a tyme have conpimcioun in
herte, and preien God of his grace to have pacience in hem,
and jjei shal in J)is lyf serve to Crist treuly. And so Crist for-
5eve]? hem upon ])is condicioun. But Jjei wenden out, and suen
not Crist jjer lord in mercy, but oppressen |>er servauntis }>at
owen })em but a litil dette, and putten hem in prisoun, and
|?enken not on Goddis mercy ; and o]?ir servantis of God bo]?e
in l^is lyf and in ]>e toj^ir tellen to God ]?is felnes, and preien
him of venjance. No doute God is wrooJ> at ]?is, and at two
rekenyngis wi]? man, he resoune}) ]?is cruel man, and jugi]? him
justli to peyne.

And jjerefore Crist biddi]?, bi Luk, al men to be mercyful, for
])er Fadir of heven Jjat shal juge hem is mercyful. But we shul
undirstonde bi |)is, ])at J)is mercy |)at Crist axi]? is nojjing a^en
resoun, and so bi |?is just mercy men shulen sum tyme for3yve,
and sum tyme shulden J?ei punishe, but ever bi resoun of mercy.
pe resoun of mercy stondi]) in J)is ; |)at men myjten do cruely
jjei done justly for Goddis sake, to amendement of men ; and
men may mercyfully reprove men, and punishe hem, and take
of hem ])ere just dettis for beterynge of J)ese dettours. On |)is
manere do]? God ]?at is ful of mercy, and sei]? ]?at he reprove])
and chastisi}) his wantoun children ])at he love]) ; and ])us Crist
reprovede Pharisees, and punishide preestis wi]) o|)ir peple, and
punishi]) mercifulli alle dampned men in helle, for it stondi]) not
wi]) his ri^t ])at he punishe but mercifulli. God 5yve]) goodis of
kynde bi grace to ]>es men J)at he dampne]), and if he punishide
hem more, ^it he medlij) mercy. But here men shulden be ware
J)at al ]>e goodis ])at J)ei han ben goodis of her God, and ])ei
nakide servantis of God ; and J)us shulden })ei warly flee to take

Luke vi. 36.

a By suffering pain, make amends for neglected duties.

^6 WrCLIF'S

]jere owen venjance, but venge injurie of God, and entenden
amendement. pus Crist, mekist of all, suffride his owne injurie
in two^ temptaciouns of |?e fend, but in ])e Jjridde he saide, Go,
Sa])an, and reprovede him sharpli bi autorite of God. — pus
Moises, myldest man of alle, killide many ])Ousand of his folk,
for J)ei worshipiden a calfe, as ]?ei shulden worshipe God. And
])us in oure werkes of mercy liej> myche discrecioun, for ofte
tymes oure mercy axi]? to venge and to punishe men, and ellis
justises of mannis lawe shulden nevere punishe men to jje dee]j,
but ofte tymes ]>ei done amys, and ]>&\ witen not whan )3ei done
wele, and so religioun of preestis shulde leve sich jugementis.

PE |)RE AND TWENTlI'E SONDAI GOSPEL.

[SERMON XXIII.]

Paying tribute
to Caesar.

Aheuntes Phariseei, — Matt. xxii. [15.]

pE storye of |>is gospel telli]? how Jje Phariseeis casten to
disseyve Crist bi wordis of ypocrisie. And so pe Phariseeis
wendinge out, fro ]?e weye of treujie, viaden a conseil hi hem silfe
to take Jesus in speche, and first \€\ spaken fagynge wordis, as
ypocritis doen, but ^it pei senten her disciplis, and comen not
hemsilf, lest ])ei weren convictid bi wisdom of Crist. ])ei sente
to Crist two puplis, Jewis and Erodians, to witnesse ajen him
what ever he hadde seide, or a^en |?e Jewis, or a5en ]>q
emperoure. Maister, pei seiden, we witen wel pat pou art sad
trewe, and pe weie pat ledip to God pou techist in treupe, (and pou
takist noon heede 0/ ??ia7i, but booldli techist pe sope^ for pou reckest
of no man but puttist God bifore. And aftir Jjei axiden jjis
questioun of Crist, J)at he shulde telle J)at him )>0U5t, and not
bi ojjer mennis witt, where it where leveful to ^yve tallage to pe
emperour. Hem J)0U3te Jjat Crist shulde nedis seie 5he or nay ;
3if he seide ^he, he spake a3en j^e Jewis, for j^ei calengiden of

' So in B and C ; A has to.

SERMONS.

57

|)er fadirys to be suget to no man ; and ^if he seide nay, he
were a3ens |>e emperoure, and so on ech side hem )?ou3te )>at
Criste was take. But Crist shewide first \Q purpos of j)es
ypocritis. Whan Jesus knewe ]?e wickidnesse of jjes fals men,
he clepide hem ypocritis, and axide ivhereto pei temptideji him.
And efte Crist toke a meene weye, ano|>ir ])an jjei ]?ou3ten on ;
Shave y me, seide Crist, pe moneye of pe taliage ; and pei shew-
iden him a peny. And Crist axide over, whos ymage is pis,
and whos writing above? And pei seiden, it was pe emperours.
And Crist ^af hem }>is answere, general and sutil, ^yve ye
to pe emperoure pat is his, and to God pat is His. Bi which
word it semej) ]?at Crist approvede Jjc emperour and subiec-
cion to him in \zX |?at he maki]) Goddis pees; and servise
propre to God shulde be kepte to Him ; and so Cristis wordis
my5te no man disprove.

Here men may touche ]je malice of ypocrisie, for Jjere is no
wers synne, ne more general, ne more venymous ; for it is more
yvel jjat it })us contrarie]> to treuj^e, sij? an ypocrite feyne]? him
holy, and he is a fals fend. And herfore reprovede Crist ypocrisy
of ordris, for he wiste wel J)at ]?ei shulden after do more harm in
J)e world. Ffirst sich ypocritis lyen on hemsilfe, and seien j^ei
done for holynesse what evere \2X ]?ei done, and so J^ei venymen
first hem silf, and afterward o])er men. And it is more general
]7an many o]>ir synnes, for ech state of men is blemyshid wij) ]?is
synne, but first and moost, religions and clerkes, for j^ere is no
spedy cause whi \€\ usen siche habitis but to devyde hem in
holynesse fro ]?e common peple, si]? as medeful werkes my3ten
J?ei done in seculer habitis, and more privily, as Crist biddi]) us
be holy. And herfore Crist biddij? to be war wij? sour dow of
Phariseis, sij) J)ere is no resoun to ypocrisy but to shewe menys
synne ^, and to disseyve on ech side bo]? ])e ypocritis hem silfe
and o]?ir men ])at dwellen wij? hem. And so her religioun serve]?
to crye Jjat ])ei ben holy, and to make dyvysioun bitwixe hem and
o])er men. And si)? liknes is cause of love amonge men, sich dyvy-
sioun is cause of envye and hate. Goddis lawe and kynde
techi}) ]?at ech beest lovej) beest like to him, and so experience
techi}> \2X oon ordre love|) his brojjir more ]>an a strange man

' So B and C ; A reads lyve.

The evils of
hypocrisy,
especially that
of the 'orders.'

58

WrCLIF'S

Friars ought
not to beg,
nor have great
houses.

a5en J)e reule of charite. And sich gedring of lumpis bi sensible
signes ha]? not autorite of Crist but ra])er repreving. For upon
Good Friday Crist ordeynede him to be clo])id Juries a^ens sich
weddinge wi]? clo|jis of colour and shap ; and as Crist sei]? in
reprof of siche sectis, Kynrede of hordom sekij? siche signes ;
alle ]>Q dedes ]?at J>ei done sownen to ypocrisie, and a3ens no
men spake Crist sharplier.

And al^if freris seien |)at ]?ei beggen for charite, whan J^ei have
prechid for siche beggyng, and })at Crist beggid so, and bad hem
begge ])us, ne))eles al J)is speche is poudrid \\\\ gabbinge, and, as
ypocritis done, Jjei seken j)er owen avantage and not Jje worship
of Crist, ne to profite of his Chirche. For if |?ei diden, jjei wolden
sue Cristis reule, and leve chargyng of ]?e puple bo]?e in noumbre
and begging, and leve her heye housis }jat Jjei propren unto hem,
si|) Crist hadde no propre hous to reste in his heed. And as
Macometis lawe takij) myche of Cristis lawe, and meddlij? o|)ir
lawis, and jjere come]? in venym, so doi]> Anticrist in ])es newe
sectis ; and as ]?ei bringen in brej?eren bi falshede of lesyngis, so
ben ])er ordris groundid in falshede in ech side. And siche men
mote needis disturble holy Chirche ; and ]?us seculer clerkes ben
ful of ypocrisie, bo]? popis and bishopis and clerkes under hem.
Crist forfendide to putte miraclis ])at he had done to })e manhede
of him for errour in bileve ; but ]?e fend dredi}> not to feyne
absoluciouns and indulgencis wi]? o]5ir ^iftis, ])at God grantide
nevere, to spuyle men of her money, and not for soule hele;
for ])an wolden ])ei ^yve freely ])es 5iftis, as Crist ^af himsilf and
bad o]jirs do. And ])us lower clerkes traveilen bi water and bi
londe for to have benefices and propre possessions, more ]?an
Jjei done for helj^e of mannis soulis; and how ever ]jei speken,
J>ei lyven al in ypocrisie ; and ])us whan men fi^ten, pleden, or
chiden, charite is not ]?ere ende, but pride and propre havynge.
And ]>us it is of seculers })at ben weddid men ; and so charite
of men is blyndid bi ypocrisie, so ]jat no synne of \>\s world
letti]> now more charite; and so ypocrisie is more general
synne, and more pryvy sin to begile men, and werst to dis-
troien ]>c comoun peple, and al }>is figureden Pharisees a3ens
Jesus Crist.

SERMONS.

59

pE FOURE AND T\VENTI|?E SONDAI AFTIR TRINITE.

[SERMON XXIV.]

Loqiiente fesu ad turbas, ecce princeps'^. — Matt. ix. [i8.]

pis gospel tellij) of jje firste dede bodi |)at Crist reiside to
lyf, and how Crist helide a womman as he wente ))idir. pe
storie telli)> J)at, as Crist spake to pe folk, a prince catne to him
and worshipide him wip honour e, and seide to him, Sire my doivi^ter
is now deed, hut come and piitte pi hond on Mr ajtd she shal lyve,
bi vertue of ]?e. We shal undirstonde ]?at in tyme of Crist weren
princes of preests, as princis of kny^tis, as Nichodeme was a
prince, and bishopis of Jerusalem weren clepid princes of preestis,
and J)is man here, \>^t was keper of a synagoge, as now ben
persones ; and Jses men hadden comounly wyves and children, as
preestis han wers now, for ]?ei han out of wedloke. And Jesus
roos up, and suede pis prince, and his disciplis, for he was redi to
do good, and as he wente, a syke womman by flix of blood pat
lastide xii wynter came bihynde Jesus and seide to hir silf If Y
louche pe hemn of pe cote of Jesus, Y shal be safe for holynes of him.
And fesus turnede agen, and lokide on hir, and say her bileve, and
s aide pus to hir, Affie pe, doubter, pi bileve hap made pee saif And
pe womman was saved from pe same hour, pe gospel of Mattheu
tellij) ferj)er, hou Crist came to pe hous of pis prince pat pe wenche
lay deed inne ; and whan Crist say my nys trails, and folk makinge
nois, he badde hem go penne,for pe we?iche is not dede but slepip.
A?id pei scorneden Crist, for ))ei wenden ))at he had errid. Ajid
whan pe folk was cast out, Crist wente in to pe hous, and toke pe
ho7id of pe wenche, and saide, Wenche, rys tip. And pe wenche
roos, and dide werkes of lyf.

It is seid bifore^ how ])is firste bodi |>at Crist reiside from de|)
to life bitokenej) siche men jjat ben goostly deed, for ful concense
to synne ; but jjei do not )?e dede wi]?out ; and j^at is bitokned
jjat |?e wenche was in J)e hous 3it. pis prince is mannis jjou^t,
|>at kyndly haj) sorewe |)at |>e spirit of it is ])us fillid wij? synne ;

^ So in B ; A has principes.
a See p. 39.

The healing
of the woman
with an issue
of blood, and
the raising
of Jairus'
daughter.

Clerical
celibacy.

6o

WVCLIF'S

Possible futility
of church-
pardons and
dispensations.

and Jjus it preie}j to God )>at |)is dou3ter be quykened. And
whan Crist entri)) to Jjc soule of J)is maiden and move]? wij? his
worchinge hond ]?e spirit of it, |?an it rise]? to lyf and worchij? by
grace. And here men noten, how a ligginge man, }jat shulde
be areisid up, shulde bede his hond and ]?e reiser shulde take it,
and so bi streng]je of hem bo})e shulde \e man rise. Ech man
in synne li]?^ at |)e erjje, and God helpi}) many men to rise up to
grace, and if Jjei wirchen wi]) God to }?is werke of lyfe, God wole
make hem stonde, and comfort hem to wirche. pis woman ]?at
was heelid,"as Crist wente to J)is hous, of })e flix of blood \>2X
she hadde twelve 3eere, is every persone of man combrid wi}>
synne, where it be symple persone or gedrid of many ; and }?es
twelve 3ere bitokenen double age of two kyndis of man bi which
he dwelli}) in synne. But man may spende al ]>at he ha]? aboute
oJ)ir fisicians^ and gete him absolucions, 5he after ])e daie of
dome, and many indulgensis, wi]) lettris of fraternite, Jjat biho-
ti)?^ him to come to hevene, as soone as he is deed, and 5it mai
jje flixe of blood rennen wi]? al }?is, and he may be depper in synne
wi}? al ]?es dispensis. And herefore mekenesse of Crist is a special
medicine, ]?at a man }?enke hou he is in J?e last place beden of
Crist to soupe wi]? him in hevene. And ]?us ]?is clo]?ing of Crist
ben seintis ]?at he clo]?id, and |)e last of })is clo}?ing is }?e last
place ]?at men shulden repute hem inne bi mekenesse of herte,
and doing awey J?es presumpciouns comen }?ei ]?us bihinden,
and Crist bi siche mekenesse 3yveth hem grace to leve synne,
and }?is is beter }?an medecynes ]?at fesicians sellen. And siche
men ben confortid bi wordis of Crist, for Crist heli]? noone
bodily but ^if he hele hem of synne, and }?us ech storye of
myraclis of Crist mai be moralisid to a good witt, ne is it no
perel to varie in siche wittis, so )?at men varien not fro ]?e
treu]?e, ne fro good lore, for }>e Holy Goost, autor of J)es wordis,
ordeyne]? men to have al sich wittis, and he ordeyne}? }?is tixt
to move hem herto. Hou shulde sich sense be error in man ?
But siche wordis axen good jugement, for many heretikis seyen
]?at }?ei han witt of God, and 3it it mai be oon of |?e fendis
heresies.

Here men douten comonly whan men synnen dedely

' /«/, B. ^ So in B ; fecicii>ians, A : /esicia/tes, C. ^ hefe/i, B ; biheten, C.

SERMONS.

6i

\vij)inne in |)er soule, and done noon yvel dedes wijjouten in
)jer bodi ])at anoien men. And men moven over how resoun
mai assente to ony synne of man, si}? ech synne is a3ens
resoun; and ^it sum men seien j>at it is alon resoun and
mannis spirit; and so ^if mannis spirit assente, resoun as-
sentijj; for mannis spirit ha]) al vertues in man honginge on
him, and it mut nedelingis^ do what ony of Jjes vertues doi|).
Here we shulen conseyve jjat it is not nedeful here to wite
which is dedely synne, and wite which is venial, but ech synne
shulde a man flee, lest it be dedli to him. But clerkis seyen
comounly j;at man ha|) two wittis, oon hongij? on his bodi and
ha]) many partis ; anoJ)ir is aboven his bodi, ])at dwelli]) wi]) his
spirit, whan J)e spirit and ])e bodi ben departed atwynne, and
])is vertue in a man is sum tyme clepid resoun. And so, as in
j)e first synne Eve temptide Adam, and Adam synnede not
bifore he hadde assentid, so in ech synne in an hool man \q
flesh tempti}) })e spirit, and it synne]) not bifore it have assentid^
to lustis of ])e flesh. And so power of ])e spirit, ])at sum men
clepen resoun, assenti]) a3en resoun to fleishli likingis, and so
])e spirit is nedid to consente })us, but it is not constreyned, sij)
it assenti}) freeli. And bi ])is may we se hou argumentis gone
awei bi equivocacion of wordis })at men speken, as a man haj)
many wittis boJ)e fleishli and spiritualy, and so many maneres
he assenti}) to a ])inge. But sum fooHs ])er ben })at seien ])at
a man ha}) no vertue of soule, but 3if it be \>e same soule, and
|)is errour bringi}) in o})ir, and })us resoun of man is sum tyme
clepid treu])e })at God causi]) wi])Outen ende, 3if a man die, and
sum tyme vertue of man })at goi]) wi}) })e soule is clepid resoun
of man to ano})ir witt. Bi })is may men see sumwhat, how
})ei shulden answere to })e doutes })at ben maad, and to o])er
also, for we shulde bfleve ]>at men may be dampned for synne
in her soule, 3if })ei worche not outward, for oryginal sin and
actual^ also, and ])us mai men be saved for })0U3tis in })er hertis,
al 3if ])ei done not outward meritory werkes; and })us mai men
done harm to o])ers bi })0U3tis of herte, and profite also to hem,
3if ])ei ben ferre from hem, and si}) spiritual harmynge or profite
is myche more bodili profite.

* nedeli; B ; nedely, C. - So in B ; A has as&enti\>. ^ So in B and C; occual, A.

Mortal and
venial sin.

62

WFCLIF'S

The first
miracle of the
loaves and
fishes.

pE FYVE AND TWENTI}> SONDAI GOSPEL AFTIR TrINITE.

[SERMON XXV.]

Cum sublevasset oculos Jesus. — Joh. vi. [5.]

pis gospel tellij> a myracle how Crist fedde \^ folk ; and |)is
miracle techij? men boj^e good feijj and vertues. It is seid
bifore ^ how Crist fedde |)e folk Jjus twyes, and of ]?e secounde
fedynge it is seid bifore, and of })e first fedynge shulde we
speke now. pe gospel sei]? Jjus, \zX Jjis miracle was don whanne
Jesus hadde cast up his eyen and sei'^ pat viyche Jolk was comen to
him, to here Goddis word, he saide to Philip, Whereof pei shulden
higge breed for to fede pis folk, for he wiste J)at \€\ hungriden.
pzif seide Crist to Philip for to temple him, for he wiste ful wel
what he hadde to do. A?id Philip seide to Crist, pat loves of two
hundrid pens ne sujficiden tiot to he?Ji, so pat ech on myi,te take
a litil what of breed. But anopir disciple, Afidrew, Petris bropir,
seide, per was a child pat pere hadde fyve barly loves, and per to
two fishis, but what wolden pes be amonge so myche folke. And
Jesus bade his apostlis to make pe men sitte doun to mete, for pere
was much hay, \2X \€\ my3te sitte on, and pe vien weren sette as
it were fyve pousand. And Jesus tooke pan pes loves, and whan
■he hadde panked God, he delide hem to pe sittinge men, and also
of pe fishis as myche as pei wolden. And whan pei weren fillid,
Crist seide to his disciplis, gedre y pe relifpat lefte, pat it perishe
not. And pei gedriden and fildeti twelve coffynes^ of relif of fyve
barly loves, pat weren lefte of pis folke pat eten. And pes men,
whan pei hadden seen pe sigfte of pis myracle, saiden among hem-
silfe, pat pis is a verrey prophete, pat is come in to pis world, as
prophetis bifore hadden told. We shal suppose of j?is myracle
\2X it is dyverse fro jje to]>ir ; for ellis Mark wolde not have told
J)es myracHs so dyversly and in diverse places, for ]>at oon hadde

* See Sermon VII.
^ In this word, by which Wyclif
(as well as both Wycliffite versions

in loco) simply Englishes the Ko<pL-
vovs of the original, we seem to have
the source of the word ' cofifin.'

SERMONS.

63

))en be fals, and it hadde be superflue to j>us have told ])is
tale ; and herfor we shal suppose jjat |jes weren two myraclis
j?at weren do in )jis maners as |)e gospel telli}). And we shal
suppose over |?at as Crist quykid |>re men for a notable cause,
who so koud^ undirstonde it, so he made |)es two festis, for a
certeyn resoun. And it is seid comounly ]?at as \q noumbre
of two is )?e first jjat come]? from oonhede of noumbris, so J)e
two feestis bitokenen ))at men for Jjer synne ben fallen in Jjis
nede to be fedde ]?us. For, if man hadde stonde in ])e staat of
innocence, he shulde have had no nede to be fedde ])us, for
man shulde have feelid no peyne bifore jjat he hadde synned,
and so he shulde not have hungrid for defaute of mete. But,
for he wente first bi synne from oonhede of God, Jjerfore he
felde ])us twyes in peyne for his synne. And God telli)) suche
treujjes on diverse maneres, now for o cause, and now for an-
oj)ir ; and ]?us bi J)is resoun curatis of puplis, 5if ])ei ben hooli
in bodi, ben pore feble men. pei ben pore men, 5if J)ei kepen
her ordre, for ])ei shulden sue Crist in poverte, nerrer |>an o])ir
comounes, and ])ei ben feble, for ])ei have nede of sustenaunce
]?at ]?ei shulde not have hadde in state of innocence; and ])ei
mai not, as Crist, have mete where ]>q\ wolden; and J)us for
poverte and febilnes ])ei taken almes of comounes. pes fyve
loves ben fyve bokes of Moises, j^at ben bo])e streite and sharpe,
as seint Petir seij?. pes two fishis ben two bokes, of Wisdom
and of prophetis, J^at ben sonel" to ])es loves. And ))is o child,
])at ha]) al ])e mete, is J)e child born to us, ])at Ysay speki]) of.
pis child maki]) his puple sitte don in mekenesse, J)enkinge ])at
])ei ben hey whos floure falli]), but J)e goostly food is proposid
of Crist for to be tokned bi bodily foode. And fyve ])Ousend of
men fedde wi]) ])is mete weren al ])0 in which Goddis grace was
greene ; for al J)es moten meken hem, and be fed wi]) Goddis
word ; for ellis may no man come to hevene blis. And ])us
men ])at ben fallen doun bi pryde of synne, shal bi mekenesse
of ])e centre be brou3t unto hevene. For as lownesse of ])e
centre of J)e world and ])e erj)e, is ])e most lownesse J>at God
may make, so mekenes of Crist is ])e mooste ))at mai be, and

Jtoivde, B.

sQuviJ, B ; sowle, C.

An allusion to
the institution
of ' Poor
Priests.'

Acts XV. 10.

Isaiah ix. 6.

64 WrCLIF'S SERMONS.

in jjis mekenesse mut a man grounde his toure, ^if it shal teyne
to hevene, for ]>e toure of ]>e gospel )?at man shulde wille to
rere is undirstonde comounly heynesse of vertues, of which
vertues mekenes is ground, and charite ]>e heyeste parte, }>at
teyne)? unto hevene. After J)is mete weren gedrid twelve cof-
fynes, ffor holy doctours after jjes maters weren more sutil in
witt of holy writt ]?an aftirward ben doctours in witt of Goddis
lawe. For sij^, men stonden in sophymes and crafte of worldely
wynnynge, and lore of foure doctours is myche leid asleepe,
na])eles jjis relif shulde fede folk now, for nei]jer j^is hool mete
ne relif J)erof may rote or perishe, si]> it is treujje of God. And
so al Jjes twelve coffynes ben alle ]>e mo^ sentencis ])at first
weren gedrid of witt of holy writt, but jje sevene lepis ])at weren
gedrid after weren fewere goode sentences ]jat weren take of
Goddis lawe. And ])is myracle of multipliynge of Goddis lawe
bi so fewe prechours among so fele folk was more myracle
jjan bodih woundris, and jjerfore holy men turneden to God,
glorifien him, and holden hym ]>er kyng.

^ moo in B.

v.YCLIF,

HERE BIGYNNEl^

ADVENT BIFORE CRISTEMASSE.

pE FIRSTS SONDAI GOSPEL IN ADVENT,

65

[SERMON XXVI.]

Cum appropinquasset Jesus Jerosolumis. — Matt. xxi. [i.]

pis Gospel telli}? of the secounde advent of Crist and it is
noo drede it techij? us vertues, si]? alle ]je dedes of Crist tellen
men how \€\ shulden do. pe story tellij? how Jesus cam to his
passioun unto Jerusalevi, to teche ]?at he ordeynede himsilf for
to suffre, for he my^te have fledde ]?is passioun of him, ^if he
wolde himsilf not have suffrid jjus. And so men seyen co-
mounly \2X J)ere ben ]?re adventis biside \% comoun advent J)at
Crist come]? to mannis soule. In ]?e firste advent Crist cam to
be man, and }?is advent aboden seintis of ]?e olde lawe, and ]?is
was no morynge but lassyng of God, ^he more lassyng }?an to
aungelis, as ]?e psalme sei]?, for God was made erj?e whan he
was maad man. pe secounde advent is cominge to Cristis
passioun; and of })is maki]? ]?e gospel mynde to daye. pe
Jjridde advent shal be whan Crist shal come to jugement at )?e
dale of dome, to juge bo}?e good and yvel. And in al J?es }?re
adventis Crist visitide ever his sugetis to amende hem and not
to spuyle hem ; and wolde God ])at preelatis ^ wolde ]?enke on J?is
now; })anne shulde ]?ei not come in Anticristis name more to
spuyle ]?er sugetis ]?an to amende hem. pe first advent of
Crist we bileven as passid, and ]?e ])ridde advent we abiden, ]?at
is to come; but to ]?e secounde advent we shulden maken us
redy to suffre in oure body for ]?e name of Crist.

Crist cam to Bepfage a, \2X is a litil toun in ]?e foot, of Olyvete,

^ prelatis, B.

* Bethphage is said to mean house Wyclif was apparently thinking of
of unripe Jigs (Smith's Bib. Diet.). the Greek (pdyoj.

SERMONS. F

The entry of
Christ into
Jerusalem.

Four different
Advents.

Ps. vili. 5.

t6

WYCLI F'S

a myle fro Jerusalem, and J)is toun was 50vun to preestis for

mete of her mou]>is, for Be]?fage is hous of mou]?, or ellis

hous of etynge — and bi ]?is tau^te Crist how he lyvede pore

lyf and nedy for love of man, si]? he dwelte in siche J^ropis ^ »,

and he tolde hou preestis eten hym by envie. '^anne he sente

two disciplis to Jerusalem, ]>at was wallid, and perfore Crist

clepip it a castel pat was ayn holy Chirche ^. Crist bad his

disciplis to brijige him an asse and pe fole of pis asse pat pei

shtdden fyyiden al redy, and bad pat pei shulden lose hem and

brynge hem to Crist; and yf ony seide ou^t to hem, pei shulden

seie, pe Lord hap nede of hem, and he shulde leve hem anoon.

And pis was fild, as Crist seide bi prophete longe bifore. Telle

Y to Syon pe doubter of Jerusalem, Lo, pi kyng comep to pee^

homely, sittynge upon asse and upon pe asse fole ; which asse

was a drawyng beest. And his disciplis wenten and diden

as Jesus comandide hem. For alle jjes ]>ingis moten nedis be

ri5t as Crist hadde ordeyned hem, and bi ]jis my5ten J^e

disciplis knowe \2X J)is Lord was al witty. And his disciplis

puttiden her clopis upon pes two beestis, first upon \e fole, sij>

upon jje asse, to teche us |)at hejjene men, ]?at weren wanton

as foolis ^, shulden resseyve Crist and his lawes, and after Jewis

as assis, for ]>e\ shal bere to Jje ende of )>e world ]?e wi^te of

jje olde lawe, as folt*^ assis beren chargis what so ever be

leid on hem. And his disciplis maden Crist to sitte upon pes

bope beestis. But Jjre manere of folk cam out of Jerusalem and

dide worship to Crist, for comounes lovede him ri^t wele.

Myche peple pat was riche spradden her clopis in pe weye, and

porer schreden branchis of trees and spradde7i hem in pe weye,

and opir, bo])e 5ong and olde, comynge bifore and bihynde songen

])is song in worship of Crist ; David Sone, we preien, make us

safe ^ : J)is we seien to David Sone, Blessid be he pat is come

pus to us in Goddis name !

Sum men seien )>at ])es disciplis ]?at weren sent to Jerusalem

ben herty preestis and worldely lordis |?at shulde be bo]?e Cristis

^ t>orpes, C. 2 'pijJs clause is rightly not written as a quotation

in C. 3 f^iis, B. ^ So in B and C; A has/o/«.

a 'propis. I^rop is given in Bos- '' Folt = foaled.

Worth's Dictionary as an alternative «" ' Save, we pray,' is the correct

form of j^orp, village. translation of Hosanna.

SERMONS.

67

disciplis, and brynge to Crist jns asse and hir fole to ryde
to hevenly Jerusalem. And as Jerusalem was wallid a^ens
Crist and his apostlis, so jjes religious to daie ben wallid
a5ens Cristen men. But ])is wal is mennis fyndinge, hepid
wij)Outen charite, for it is no charite to leve jje ordre ]?at Crist
^af, and to take })es stynkinge ordres, and telle more prys
bi |>is resoun; — ])is synful patroun bade do |)us, |)erefore we
shulden do ]?us; j^an bi ]?is, — Crist bad alle men do J)us, }>er-
fore ])ei shulden do Jjus. He ])at synne]? in j)is fei]? synnej) ajen
bileve ; a^en ])e mandementis of ]?e first table, and so a3en alle
Goddis mandementis. And ])us shulden Cristen men bringe
to Crist bo)) ])is asse and hir fole |)at ben bonden in Jerusalem
bi sich fals religiouse ; and so ]>\s asse and hir fole ben comen
to |>es pryvat ordris, but not to alle Cristene men, al if J)ei
ben betere and have more nede. 3^^ I'es 5oldes^'^ founden of men
helpen al j)er brej^eren in nede boJ>e of temporal goodis and
laten hem dwelle in Cristis ordre, but ])es sectis of newe ordris
helpen not ]?us ])er brejjeren, for, be |)ei olde, be jjei jonge, be
])Q\ nevere at siche meshese \ ])ei wolen not helpe hem wij?
goodis for to lyven in Cristis ordre, but ra|)er emprisoun hem
or punishe hem a5ens Goddis lawe. But bi J)e reule of charite
jjei shulden selle ])er hi5e housis and alle \>q meblis |)at ]3ei have,
and helpe \ex brejjeren in nede, and lyven al aftir Cristis lawe.
pus Crist 5af bo])e bodi and soule for relevynge of his enemyes,
but how lasten siche religious, or in mercy or in charite, |)at
wolen not 5yve j^er ydel goodis for ]?e helping of })er bre|)eren ?
And ]?us hem wantij? hiest love and ech degre of charite, for
j;ei loven more ))er ydel muk, jjan Jjei done |)er bre}>eren in God.
Feyned lettris of fraternite ^* wolen j?ei jyve to symple men, but

^ myschef, B ; mischefe, C.
» Besides the old Anglo-Saxon has noted this practice of giving

Attack upon
the Friars.

Guilds (on which see Pearson's Early
English History, i. 271) there were
the merchant guilds, and the art
guilds. The last class is probably
referred to in the text. A curious
account of the organization of the
guild of painters at Florence in
13^9, by Jacopo di Casentino, will
be found in Crowe's Hist, of Painting
in Italy, ii. 2.

'' Chaucer, whom nothing escaped,

' letters of fraternity,' which however
had been practised by the monks for
centuries before the friars were heard
of. In the Sompnour's Tale, Thomas,
the farmer, asks the questing friar
whether he is not his ' brother.'

' Ye, certes, quod the frere, trust-

eth wel ;
I took our dame the letter, under

our seal.*
Among the Dominicans, and pro-

F2

68

WYCLIF'S

to lordis and to men \2X j)ei seyn \2X jiei loven more, wolen \€\
not profre siche lettris, lest her falsheed be perseyved. For siche
lettris of chartris profiten not to men, but oj^er to make men have
rijt, or ellis to defende her ri3t. Siche lettris maken no rijt;
^he bi mannis lawe ; and )?is ri5t is not enpechid bifore |>e dai of
dome ; and 5if men shewen ^ |)an ])es lettris o]?ir to God or his
lawe jjei profite no})ing to hem ne defenden hem a^ens God, and
so J)es lettris ben superfine, as ben |)es ordris ]?at maken hem.

|:^E SECONDE SONDAI GOSPEL IN ADVENT.

The signs
before the
second
Advent.

[SERMON XXVII.]

Eruni signa in sole. — Luc. xxi. [25.]

pis gospel telli|> derkely a prophecie of Crist; how it shal
be in j?is Chirche bifore ])e dai of dome. Crist sei]?, ]>er shal
be signes in pe sunne and moone and in pe sterres of hevene, and
in pe erpe pressure of folk ^ by movynge of heven. For J)es ])re
partis of hevene, sunne and moone and sterris, shal move to-
gidere bo|>e see and watris ; for |?ei ben more redy to be moved
by hevene j?an o|)ir er]je or eir, for ]?ei ben bitwene jjes two,
nei|)ir to hevy ne to ]>inne; but large in quantite and disposid
to take lijt of ]?es ]>re bodies of hevene and to he confusid and
to make noise. And si]? of })is see and watir rysen wyndis and
blowen on londis, it is no wounder 5if oure eire be chaungid
in qualitees; and si]? chaunginge of oure eire makij> chaung-
inge in mennis bodies, it is no wounder ^if mennis bodies be
changid bi j>is eire; and so maneres, ]?at suen ]?e chaunging
of mannis complexioun, shal be changid in oure er|?e \2X men
dwelle inne ; and so, men shal wexe drye, hope be siche erpely eir,
and bi drede of oper signes pat shal come among men. And Jjanne
men shal fi3te in er|), o cuntree- wi]j anojjir, for such changing
in eir shal make changinge in mennis lyfe, and ]?us dede bodies

bably among the Franciscans also,
these letters admitted to the brother-
hood of the third order, and imparted
to the persons admitted the bene-
fit of all the masses, fasts, prayers,
and other good works done or to be

done throughout the order. For the
' formula admissionis,' see Ducange
(Paris, 1843), article ' Fraternitas,'

'^ The reader will be reminded
here of a passage in the Paradiae
Lost, Book iii. 485,

SERMONS.

69

cast in }>e water or erj^e chaungen jje eir, and alle oure places
|?at we dwellen inne, ojjerwise jjan it shulde have be in |>e state
of innocens; for }>anne our places undir Jje mone shulde have
be wi])Outen siche medlinge ; ffor hevene worchi|> kyndcly, dy-
versely in dyvers maters. And after al ['is shal men see Crist
oure Lord come from hevene, and his angelis with him, to
deme men jjat dwellen here; y^r/^ vertues of hevene, }>at ben
li3ts, shal be chaungid here, and al }?e governaile of hevene
shal be varied Jjus to men. And panne men shal see Crist
comyng dotin m a clotide wip greet power and maieste, to men
|?at can rede ]>es signes; and Crist conforti]j his children, and
biddij) hem putte drede ?i\yey,ffor comynge of siche signes bito-
kene]j ]>at J)er blisse is nei3e ; and ]?erfore shulden \€\ rere per
heedis, and be gladde of ]>es signes, and nou3t honge j^ere
heedis doun as men hevyed wij) ])e erjje. For what man wolde
not be gladde whan he shulde go out of prison, and be brou3t
to ))e blisse of hevene and passe awey fro siche peyne. And Crist
seide to his disciplis pis similitude in kynde. See y pe gardyn
of fige trees and al oper trees of fruyte ; whan pei bryfigen forp
fruyte of hem, ye witen wel pat somer is nyy. (And somer is
in sum contrees time to gedre fruyte of ]>e er)?e.) And so whan
y seen pes signes be made, wite ye pat youre bigginge is nyy. For
biginge is clepid here fruyte ]>at come]? of J)is bigginge, and
Crist sei]> sopely pat pe kynrede of his children shal not passe out
of pis world bi fore pat alle pes pingis be done. Hevene and erpe
shal passe in chaunginge, but Cristis wordis shal not passe pus.
Wel we witen ]?e sunne stood and sum tyme it wente a^en, but
|)us mai not sentence be chaungid of jje wordis of oure Lord ;
but jjere is more stabilhede in wordis J)at ben seid of Crist j^an
is in hevene or er]?e, si]> Crist is above ]?es two, and comynge
in })es tweyne is not nedeful but for j)at Crist haj) ordeyned it.

pes wordis of Crist may be undirstonden goostli, so jiat |)e
Sonne be Crist, God and man, and ]?e mone be holy Chirche,
and j)e sterres in hevene be seintis in ]?e worlde. Signes ben
made in hem, for \€\ moven er|>ely men, and chaungen as J>e
see temporal goodis, and for siche chaunginge chaungen men
in wille, and membris of j>e fend ben drye fro grace and ben
adredde for Crist, and sentence of his chirche. Ffor vertues of

Mystical inter-
pretation.

70

WrCLlF'S

Matt. xxii. 12.

hevene shal move Cristene men to vencushe Jjc fendes lymes,
and to feren hem, al if \t\ for a tyme maken greet soune, and
stynkyn wi]? synne, and frojjyn wij? lecherie. And ]?e more fishes
swelewen ]?e lasse; and cours of ])is moone move|> worldely
men, and wyndis of pryde wawen )?es floodis, so J)at it is
perilous to shippis for to wandre, al ^if j>ei ben born up wi]?
|?e crosse of Crist. But wele Y wote \2X men j>at ben chosen
of God may flottre in \^ see, but jjei may not perishe ; for al
jjing mut nede come ]?at God himsilf ha]? ordeyned. And ])us
sad bileve of ])is ]?ridde Advent shulde stire men fro synne
and drawe hem to vertues. Ffor 5if ]?ei shulden to morewe
answere to a juge, and wynne greet rentis or eUis lese hem,
Jjei wolde ful bisih shape for ]?er answere, and myche more 5if
\€\ shulden wynne or lese j^er lyfe — Lord ! si]? we ben certeyn
of })e day of dome })at it shal come to us, and we wite not how
soone, and ]7ere we shal have jugement of hevenly lyfe, or ellis
of dee]) of helle ])at evermore shal laste, how bisie shulde we be
to make us redy for ])is ! Certis defaute of bileve is cause of
oure sleu])e; and ]?us shulden we fasten in us articlis of J)e
trou]je, for ]?ei wolen be louse in us as nailes in a tree, and
])erfore it is nedeful to knocke and make hem faste. For it is
noo drede ]>at no man doi]? synne but ^if he faile in bileve
upon sum manere. Sum men wanten bileve, and nevere hadden
bileve, as Paynemes and o]?er men ])at nevere weren turned to
Crist. Sum failen in bileve, for ])er bileve slepi]?, and ojier
jiingis wake]) })at \€\ trowen more ; and ])us faili]) ech man \2X
is overcomen wi]) synne ; for lust waki]? in hem to whiche ])e
synne move]) hem, and peyne and drede of his synne is leide
asleepe ; and ])us failen in troujje ])e more part of men. We
shulde J)enke freishely on ])e day of dome, and how no ])ing
may ])an lette Cristis jugement ; ffor treu])e and resoun shal fulli
go for]) ])anne, and herfore sei}) \q gospel ])at men ])an nakid
fro charite shal be ])anne dombe, and not shal answere to Crist.
And for ])is cause prophetis of Goddis lawe clepen J)e dale of
dome ])e dale of J)e Lord, for in ])at daie not^ shal go ajens him,
but J)ei clepen dales bifore dales of men, for \q, fend and his
membris have now |)er purpos, al ^if \<i\ shal |)an bie it ful dere.

^ nowt, B and C.

SERMONS.

V

PE ))RIDDE SONDAY GOSPEL IN ADVENT.

[SERMON XXVI I I.]

Cum audmset Joatmes in vinculis. — Matt. xi. [2.]

pis gospel telli]) a storye of Joon Baptiste |)at touchij^ al j)ree
adventis of Crist, but specialy J>e J>ridde, to whom serven two
bifore. Baptist was in prison wij? Heroude Antipas, for he
reprovede his advoutre wij> his broJ?er wyf. Kndijoon bounden
in prison herde of Crisiis werkes, and he made moche joie and
preiside myche Crist, as o]>er gospellis tellen, and specialy
Jones gospel. Sum men in ]?e countre helden Joon more J)an
Crist, and Jones disciplis weren in ]?is errour; but 5it jjei
trowiden ))at ]?e greet prophete bihi^t in |)e lawe, |>at ]?ei cle-
piden Messias, was more j^an Joon Baptist. And her/ore sente
Baptiste two of his disciplis, for to speke wij? Crist and purge
hem of |)is errour. And Jon bade hem axe jjus Crist on his
bihalve, Ert pou he pat is to come, and to save mankynde, jjat
))e law speki]? of.? or we abide anoper ? We shal suppose Jjat
Baptist was stable in his trouj^e, and coveitide ]?at Jje fei]> of
Crist and love of Crist growide, and bifore J)at he were deed,
J)at he trowide shulde come soone. For trewe men coveiten
more J)e honoure of God J>an jjer owen honour, for ellis \€\
weren unreasonable. And J>us cast Joon ]?is weye to worship
of Crist, and to J>is entent of Joon Crist spake and wrou3te in
dede. Go y and telle ayn to foon what ye have herd and sen,
Blynde seen, crokide gone, meselis ben heled, deefe heeren, dede
rysen, pore men ben preisid of God^, atid blessid be he pat shal
not be sclau7idrid in me.

And on two maneres men ben sclaundrid in Crist. Sum
men bi worchinge putten errours in him, and |?is manere of
sclaundrynge is algatis yvel, si]> \€\ fallen in heresie )>at ]?us
trowen of Crist, pes men ben sufferyngly sclaundrid in Crist
|)at fallen fro bileve J?at |?ei shulden have of Crist. On \q

^ This is a different mistranslation versions, which is, ' pore men ben
from that found in the Wycliffite taken to prechynge of the gospel.'

John the Bap-
tist sending'
messengers
to Christ.

72

WYC LI F'S

jjridde maner we seyen ))at men ben sclaundrid whan \€\ ben
defamyd of ony kyn ]?ing jjat J^ei have hem amys aboute ony
siche ))ing ; and J)us many holy men weren sclaundrid of Crist.
And so, of Jjes sevene myraclis, ]?e laste is |)e moste ; and alle jjes
sevene miraclis techen how we shulden love Crist ; for we ]>at
weren first blynde bi defaute of fei]?, sen aftir in oure soule what
we shulden trowe ; and so first crokid in medeful werkes, wandren
after in holynesse of lyf ; and so first leprous by heresyes of fei)>,
ben after clensid of alle J?es heresyes; deef men fro Goddis
word, heeren his lawe ; and dede men in soule bi custome of
synne, rysen to spiritual lyf of ]?er soule ; men jjat weren pore
bifore for ])er holy werkes, ben seid good lyvers of him ^ \2X may
not erre. And it seme]? \2X Jones disciplis saien summe of J>es
miraclis, or ellis hem alle, in fei]? \2X Crist 3af hem.

And whan pei weren wente fro Crist, he preiside Joon Bap-
tist, techinge jjat men shulden not preise a man in his presence
ne in presence of his, lest he were a faioure ^. Crist preiside
Baptiste, axinge of him ]>re J?ingis, so \2X J^e peple were nedid
to graunte ]?at Joon was holy. Whan y seien Baptist in desert,
what wente y to see ? sawe y a reede wawinge wip pe wynde ?
nay, suche men ben unstable for lovynge of worldely mukke,
for Joon was stable in Jje love of God, and so was he groundid
in Jje stone of ri3t-wisnesse. Or what wente y out to see whan
ye wente to see Joon? wher y wenten to see a man cled in
softe clopis ? nay, lo, men pat hen cled pus drawefi hem to kyngis
hous, and ben tenderly fedde wi]? metis \2X plesen J)e fleishe.
For Joon Baptiste was contrarie to such men in bo|)e ]>es,
si]? he dwelte in desert, and was fedde wi]?outen foode ]jat
was maad bi mannis crafte, and so ]?e world and his fleish
overcame he perfitli, and it is no drede to us \& fende hadde
})an noon holde in him. But what went y out to see ? certis to
see a prophete ; '^he Y seie to you, Joon was more pan a prophete,
for Joon hadde office of God to se Crist, and waishe him, and
to shewe hym at eye, J)at is more )>an prophetis office. And
he is of whom it is writun, jjat )>e Fadir speki}) to ]?e Sone,

* So in B ; h^m, C ; A has hem.
» See Glossary.

SERMONS.

73

Lo V send 7nyn aftgel, |>at is myn owen messenger, to fore pi
face pat shal make redy pi iveie tofore pee ; for Joon Baptiste
movede men to trowe in Crist many gatis.

Here men may touche many synnes ])at rengnen^ amonge
men, and specialy synne of clerkes ]?at lyven in lustis of foode
and in lustis of atire contrarie to Joon Baptiste. And j)us, as
]je gospel sei]>, }>ei putten on Joon ]>at he hadde a fend, and was
ladde in desert bi ]?is spirit j^at susteynede him, and he lyvede not
mannis lyfe, ne ^af ensaumple to sue him ; and in Crist |>ei ben
sclaundrid, and seiden he lyvede a lustful lyf and was frend to
synful men, and Jjus shulden not men lyve. And Jjus J)ese newe
religiouse fallen in heresie of Jewes, for nei]?er jjei make Baptist
ne Jesus Crist jjer patroun, but ))ei chesen hem a newe patroun
and newe religioun; \€\ seien J^at Baptist was to harde, and
Cristis lyf was to large, but \€\ have founden a good mene
and vertues to lyven inne. And ]3us bojje clerkes seculers and
])ese newe religiouse forsaken J>es two weies and taken weie
of ])e fend; for ]?ere is noon o]?er weie but Cristis weie and
J)e fendis, si]? no man may lyve in vertues but ^if J>at he sue
Crist, and no man may lyve in synne but 3if jjat he sue in Jjat
]7e fend. Bo))e j^es endes ben to blame, but more ]jes newe
religiouse; ffor ]jes ypocritis leven Crist and Joon Baptist his
prophete, and chesen hem a newe wey })at mut ofte tymes be
cloutid and be dispensid wi]? bi Anticrist, as |>e fend techi]?
hem. pe seculers ben lasse ypocritis, but \€\ lyven al amys,
si]? \€\ dwellen wi]? kyngis and lordis for to geten hem bene-
fices; and in ]>e mene tyme \€\ lyven in lustis, and leven Jjc
state ]?at \€\ shulden kepe ; and ]?us blynde men leden ])e blynd,
and bojje fallen in J>e lake. For ]?ere nys noon o}?er wey but
ou])er wende upward aftir Crist or ellis to wende doun aftir
J)e fend into ]?e deppest lake of alle ^. 3^^* I'^s ])at semen
in ]}e heyer state suen Petir in his errour, and seien, Sire, God
forbede \2X j)OU lyve ])us in ])i membris, for witt and worship
]?at ))0u shouldist have. And certis al siche ben Sa]?anas, for
\€\ wolen reverse Crist, or addinge to Cristis lawe, or ellis
wi]7drawinge ]?at he bad.

The friars
follow neither
John the Bap-
tist nor Christ.

^ regnett, B ; regne, C.
' B agrees with A ; C reads hel, which must surely be right.

74

WFCLIF'S

John the Bap-
tist bearing
testimony to
Christ.

2 Kings ii. ii ;
Mai. iv. 5.

pE FOUR>E SUNDAI IN ADVENT.

[SERMON XXIX.]

Miserunt Judei ah Jerosolumis. — Joh. i. [19.]
pis gospel tellij? of godhede and manhede of Crist, and of
mekenesse of Baptiste, how myche \2X he lovede Crist, p*?
Jewes senten fro Jerusalem preestis and dekenes unto Joon, for to
wite what he was, and how he groundide his newe lyf. pese
Jewes semeden hi^e preestis of Jje temple and Phariseis, and
pes pat weren sent to Joon weren of Pharisees, for J)ei weren lasse
of state and semeden of m.ore religioun. But Joon confesside
unto hem and denyede not treu]?e, and so he confessid first pat he
was not Crist, for it was most perilous to be holden Crist, and
])erfore he putte first \t moost peril from him. And |)us lowe
preestis undir hi3e preestis of ]?e temple, and dekenes \2X
bojje kouden^ J)e olde testament, and weren more lyk Jon in
manere of religioun, and betere shulden enquere of his newe
ordre, lest \^ toon erride and supplantide J^at o]?er, weren sent
to Joon to axe of his state, pere was behijt a greet prophete
in |)e olde lawe |)at \€\ clepiden Crist, and ])is my^te Joon have
be holden, 5if he wolde be proude. And here be we tau3t to
boste not of jjis ]?at we ben membris of holi Chirche, and so
selle our suffragies, for it is hid from us where we shal be
savyd, and 3if we shal not be savyd, we ben not membris ])us,
ne oure preier for ])is is not wor]) ^ to us silfe. And to gabbe
})us in ])is point is a greete synne, and to take mennis goodis
bi sich a fals chaifare, for a worldely man wole not selle but
\2X he wote is his, and God ha)? ordeyned |)is privy J>inge to be
unknowe of us. For we shulde not ]?us boste ne disseyve
oure nei3bores, and ])us to putte of Goddis ordenaunce were
a greet synne. — p^z" axiden Joon pe secounde tyme, where he were
Hely, and he seide he was not pis Hely in persone. pe Jewes
hadden in J>e olde lawe ]?at Helye was ravyshid, and lyvej? 3it in
a place, and shal come a3en bifore \q daye of dome, and fi3te
wij? Antecrist, and ))us |jei supposiden )jat Baptist was he,
special! for solitary lyf and penaunce in etyng. And to j^is
entent denyede Joon |>at he was Hely, but Crist seide \2X Joon
' So in B and C ; A reads koudeti bo\>e. ^ ivor\>i, B and C.

SERMONS.

IS

was Hely in figure, for rijt as Hely figuride the firste advent
of Crist, so Joon figuride ]?e )>ridde advent of him. And as
sum men seien, ])ei bo]?e figuren j^e day of dome ; and ]?us |?ere
nys no falshede in Crist ne in Baptist. — "^ei axiden j?e thridde
tyme where Joo?t were pe prophete, and he sei'de, Nay, to |)er
undirstondinge, for name of prophete bi himsilf bitokenej? )>e
more famous prophete. Crist sei]> |jat Joon is a comoun pro-
phete, and bojje ]?es weren so]>e. And affter J)es )>ree purgingis,
pei axiden of Joon who he was , pat pei my^ten answer e to men pat
hadde sent hem. And Jon seide mekely upon Ysay pe prophete, pat
he was a vol's oj cryer i7i desert, to bidde men make redy pe weye of
oure Lord. For ri5t as a vois shewij) ]je word of mannis ]j05t,
so Jon shewide J?e word of ]?e Fadir ; and clerkes knowen wele
]jat a vois or soun is substanciali ]?at jjing \2X soune]? ; and al3if
Joon my5te have seide j^at he was criynge, ne|)eles he chees to
speke more mekeU ; for among alle ]jingis vois is a freel ]?ing.

And ]>e messengeris axiden Joon, whereto he haptiside and brou^t
in a newe ordre, sip he was noon of pes pree. But Jon answeride
hem pat he haptiside in water, and on myddis of hem stood pat
pei knewen not ; and ]>at is J>e greet prophete ]?at |?ei soujten
after, for he is bojje God and man to save mankynde. In ]?at
]?at he is God he is every where myddil, as he is ])e myddil
persone in ))e holy Trinite; and in Jjat j)at he is man, and
heed of holy Chirche, he is myddil of alle men gedrid in
his name. In vertu of })is man cam Joon jjus, and haptiside
in water to make redy bifore Crist, as a rude werke goi]? bifore
a sutil. To ]?is prophete servede Joon, and dide him al worship
in ]?at ]?at he was God. And, for he was ]?is man, he is to come
after Joon, al if he be Joonis pryour. Ffor he was not made
bifore Joon in tyme, nei)jer bi his manhede nei])er bi his god-
hede, for Joon was man bifore jjat Crist was man; and as
nentis godhede, Crist was not made. And \€\ traveilen in veyn
))at calculen \2X Crist was conseyved bifore |>e soule of Joon
was knittid to his bodi, for Joon speki]> of for])erhede of man-
hede of Crist bifore Joon in grace, and also in worJ>ynes;
and herfore sei]? Joon, |)at he is not worp to louse ^ pe puong ^ of
Cristis shoo. And |)is men undirstonden J)us, j)at Baptist is not

^ loose, B. ^ \>ong, B.

WFCLIF' S

Hypocrisy of
the Friars.

worJ)i to declare Cristis manhede ; but, as me ]>inkij), it is beter
and more suynge ]?is gospel to seie, ]jat Joon graunti]> him not
wor])i to loose ]>e ordre of Crist, bi which Crist hadde ordeyned
to be patroun of Cristene men. For J)is ordre is a J)Uonge to
bynde mennis willes togidere ; and ]?us me ])inki]? ])at freris
chiden in veyn. Prechours^ seyn |>at Crist hadde hi5e shone
as J>ei have ; ffor ellis wolde not Baptist mene Jjat Crist hadde
|>uongis of siche schone. Menours ^ seyn Jjat Crist wente bar-
fote, or ellis was shood as ]?ei ben, for ellis Magdalene shulde
not have founde to ]?us have washid Cristis feet. But levynge
])is chidynge, we supposen of oure Jesus ]>at he tok ful litil hede
of such manere of wendinge, but he chargide myche |>e wille
of his religioun and affeccioun of his disciplis to be bounden
fro worldely goodis. And ]?us freris, as Pharisees, clensen ]?e
gnatte and swolewen \>q camel; for ]?ei dar, above Baptist,
founde hem newe ordres, of reulis )>at Crist chargide not, but
^if it were to dampne hem; and coveitise of worldely goodis
chargen |?es ordres not, ^if ]>q\ be gete ^ wi]) fals menes, which
treu]?e of Crist ha|> dampnyd. Bid pis was done in Bepanye be-
"■i^ofidepe water of Jordan, in ])e lond of two kynredis*^"; and so men
seyen J>at \tx ben two Be]?anies in j^at lond, oon biside Jerusalem
where Lazarus was reisid to lyf, and anoJ>er bi3onde )?e water
where Joon hadde mater to baptise men. For Be|?anie ^ sowne|> j^es
|?re; it is hous of obedience and also hous of penaunce, and hous
of Goddis 3ifte. AUe |>es names accorden to Joon ; but ]?ei ben
contrarie to alle |?es newe ordris ])at ben presumed ajens Crist.

^ geten, B, C.

» Fratres praedicantes, or Domi-
nicans.

'' Fratres minores, or Franciscans.

c ' pe lond of two kynredis.' For
a long time I was unable to satisfy
myself as to the exact meaning of
this phrase. There is nothing in the
Commentaries of S. Austin, S. Je-
rome, and the Venerable Bede, nor
in the Homilies of Pope Gregory,
which throws the smallest light up-
on it. Upon turning however to the
Commentary of Nicholas de Lyra,
written in the early part of the four-
teenth century, I found some words
which, I think, solve the difficulty.

Distinguishing this Bethany (Beth-
abara in the authorized version) from
the one near Jerusalem, De Lyra de-
scribes it as lying beyond the Jordan,
' scilicet in sorte duarum tribuum et
dimidiae ;' i. e. Reuben and Gad, and
the half-tribe of Manasseh. Wyclif
probably meant to say the same thing,
but inadvertently omitted mention of
the half-tribe, of which indeed very
slight notice is taken in the account
(Numb, xxxii.) of the negotiation
between Moses and the ' lynages '
(Wycl. Ver.) of Reuben and Gad.

^ Bethany signifies ' house of
dates.' (Smith's Diet. Bible.)

SERMONS.

11

pE SONDAI WlJjINNE OCTAVE OF TWELF)>E DAI.

[SERMON XXX.]

Vidii Johannes Jesum venientem ad se. — JoH. i. [29.]

pis gospel telli|> a witnesse, how Baptist witnesside of Crist,
bo)> of his godhede and eke of his manhede. pe storye seij?
|jus, J>af Joon say Jesus comynge to him and saide ])US of oure
Lord, Lo,pe loomb of God ; lo him pat takip awey the synnes of pis
world, for he is bo]>e God and man. Crist is clepid Goddis
lombe, for many resouns of ]?e lawe. In J)e olde lawe weren
{>ei wont to offre a lombe wi]jouten wem, ])e whiche shulde be
of o jere, for ]?e synne of ]je puple. pus Crist, ])at was wi]?-
outen wem, and of o jeer in mannis elde was offrid in \q cros
for ]?e synne of al jjis worlde, and where siche lambren ]jat
weren offrid felden sum tyme to \q preestis, ]?is lombe J>at
made ende of o]?er felde^ fulli to Goddis bond. And ojjer
lambren in a maner fordide j^e synne of o cuntre, but |)is
lombe proprely fordide ]je synne of alle jjis worlde. And |)us
he was ende and figure of lambren of jje olde lawe, and ]>us
shewi]? Baptist by his double spekynge \e manhede of Crist
and his godhede; for oonly God my3te J?us fordo synne, si])
alle o]?er lambren hadden wemmes, |>at ])ei myjten not hem silfe
fordo. And so, al if preestis have power to relese synne as
Cristis vikeris, ne])eles ])ei have |>is power in as myche as ])ei
acorden wi]? Crist; so |)at jif ]>ex keies and Cristis wille be
discording atwynne, |>ei feynen hem falsely to assoile, and |)an
J)ei neijjer loosen ne bynden; so ])at in ech siche worchynge
J)e godhede of Crist mut first wirche.

And herfore sei]? Baptist of Crist ; ]>is is he pat V seide of,
After me is to comen a man, pe whiche is made bifore me, for
he was anoon my priour. For rijt as Crist was a man, ]je first
tyme J>at he was conseyved, so God made him |)an priour of
al his religioun; and he was abbot, as Poul sei|>, of |?e best

The second
testimony of
John the Bap-
tist to Christ.

Eph. i. 22;
Col. i. x8.

78

WYCLI F'S

Col. iii. II.

The clergy
should speak

ordre ]>at may be. And first Y knewe hym not ; I wiste in
soule \2X he was born, but Y koude not wi]) bodily eye knowe
him fro anoJ?er man. And ])is fallij? comounly ; but, for to
shewe hym in Israel^ per ef ore Y baptise pus in water. And Joon
bare witnesse, and seide pat he sey a spirit come doun as a culver
from hevene and lefte o]?er and dwelte on him. But God, pat
sente me to waishe wip water ^ he taw^t me and seide pus, On
whom pou seest pe spirit come down and dwellinge upon him,
pat is he pat baptisep 7nen in pe Holy Goost. And Y sey and
bere witnesse pat pis is Goddis kyndely sone.

We shal wite ))at ]?is dowfe was a verre foule as o)?er ben ;

and so it was not ]?e ])ridde persone in Trinite taken in oonhede

of ]?is persone, as Goddis Sone toke his manhede; but for

mekenesse of ])e dowfe, and moo good propirtees |?at she ha]),

she bitokene]) J>e |>ridde persone ; and ])is persone is seid of

hir, for Joon seij), The Spirit cam doun and dwelte long upon

Crist; — and ])is Spirit was J>is dowfe. And so it seme]? ]7at

\\s dowfe was God; and so, al if )je two persones may be

moved in creatures, ne])eles j?e Trinite may not be moved in

his kynde. But it seme]) ];at we may graunte })at })is dowfe

was ]>Q Holy Goost, as we granten ])at J)is persone was

comynge doun in })is dowfe. And })us, as God sei}) in his

lawe ])at sevene oxen ben sevene 5eer, and })at J)e sacrid breed

is verrely Goddis bodi, so it seme]) ])at he sei]), ])at ])is dowfe is

|)e Holy Goost. But clerkes witen ])at \tr ben two manere

of seyngis, })at ben personel seynge, and habitudinel seynge.

pis dowfe my3te not be God in his kynde, but bi sum habitude

it signefie]) God, and ])us bi autorite of God it is God. And

if J)Ou sey J)at ech J)inge bi ])is shulde be God, as ech Goddis

creature signefie]) his maker, as smoke kyndely signefie]) fi^r,

and ]?us seme]) Poul to speke, whan he sei]) ])at Crist shal

be al ])ingis in al J)ingis to men })at undirstonden him ; for after

])e day of dome al ])is worlde shal be a boke, and in ech part

])erof shal be God writun, as God shal be in his kynde in ech

part of })e world ; and ])us si]> God is bitokened first and moost

in ech J)inge, whi may men not graunten |)at God is ech ])inge .''

— in J)is men mut undirstonde dyversite in wordis, and to what

entent ])es wordis ben undirstonden. And ])us bi autorite of J)e

SERMONS.

79

lawe of God men shulden speke her wordis as Goddis lawe
speki|), and strange not in speche from undirstondinge of )>e
puple, and algatis beware ]>at ))e puple undirstonde wel, and
so use comoun speche in )?er owne persone ; and ^if \t\
speken in Cristis persone wordis of his lawe, loke Jjat j)ei
deckire hem, for drede of privy errours.

And scorne we |)e argumentis })at foolis maken here, j^at bi
jje same skile shulde we speken ]?us, for God spekij? jjus in
wordis of his lawe. Sich apes Hckenes^ passen beestis foly,
for ]?ei wolden brynge bi ])is |>at ech man were God. And so
5yve we God leve to speke as him like]?, al if we speken not
ay so bi ]je same autorite; jjes wordis ))at God speki]? shulde
we algatis graunt, and declare hem to trewe undirstondinge.
And rekke we not of argumentis j)at sophistis maken, J^at we
ben redargued, grantynge |?at we denyen, for we granten jje
sentence and not oonli ]7e wordis, for \e wordis passen awey
anoon whan we have spoken hem. And as Aristotle sei])^,
contradicioun is not oonly in wordis but bo])e in wordis and
sentence of wordis. And bi |?is we seien ]>at Crist in speche
is not contrarie to him silfe, ne o part of his lawe contrarie to
ano])ir. And ])us ^if we graunten )?at Crist is al J)ingis, it sue])
not hereof jjat Crist is an asse, ne )?at Crist is ech |?ing, or
what \>2X we wolen nempnen. For God sei}? ]>e tone and he
seij? nou5t |?e to]>ir. But we graunten |)at Crist is bo|)e lombe
and sheepe, for Goddis lawe graunti]? bo|?e |)es two of him;
and so Crist is a Houn and a worm ; and })us of many |>ingis
jjat holy writt telli]?. And it is ynow to seie for dyversite, ]>at
God ha]) special sentence of on and not so of ano])er. And
]>us ]>Q comyn undirstondinge shulden we algatis holden, but
5if Goddis wordis tau5ten us his propre sense. And siche
stryfe in wordis is of noo profite, ne prove]> not ]?at Goddis
word is ony wey fals. In ])is mater we have ynow stryfen in
Latyn^ wi]? adversaries of Goddis lawe, Jjat seyen ])at it is
falsest of alle lawes in })is world ])at ever God suffride.

* apis licnessisy B and C.

* Analyt. Prior, ii. 15.

^ Wyclif probably refers here to the treatise De Veritate Scripturae.

in a tongue
understood by
the people.

Sophistical
arguments.

8o

WFCLI F'S

The baptism
of Christ.

pE Gospel on octave of Twelf>e dai, and it falli>

SUMTYME on SUNDAI.

[SERMON XXXI.]

Ventt Jesus Galilea, — Matt. iii. [13.]

pis gospel telli]? how Crist tau3te Baptist bo|)e bi word and
myracle how he shulde be meke. pe storye telli]> \2X Jesus
cam fro Galilee to Jordan to Joon Baptist, to be haptisid of him.
And ]?is was greet mekenesse, |?at ]je Lord wolde come so fer
to his servaunt, and to take of him baptym, a7td Johan forfen-
dide hi?n, for woundringe of ])e dede, and seide J?at Y shal be
baptisid of J?ee, and pou contest to me : to be ])US baptisid. But
Jesus answeride to Joon, and seide to him wiseli, Suffre now pis,
for it fallip to us to fulfille al ri^t. It is opyn ri3t Jjat \& lasse
be suget to |>e more, and it is more privy ri^t \2X \q evene
obeishe to \q evene ; but most privy ri^t of alle stondij) in ]>is,
J>at |je hijeste of alle obeishe to his servaunt, as Crist priour of
us alle obeishide to Baptist; and so was it sittinge Crist to
teche ]?is mekenesse. And here schulen we wite, as men in
comyn speche seien sum wordis rehersid hem of ojjer, and sum
wordis \€\ seien in her owne persone, (and ]?is may be varied
after ))re maneris; sum ]jing men seien, witinge J>at it is so]?,
affermynge J)e sentence wi|?outen ony condicioun, as trewe men
seien Jjat God is in hevene; sum ])ing men seien, proposinge
to fulfille it, but undirstonden, if God wole ^yve hem grace, as
men seyen )?at )?ei shulen holde Goddis comandementis, and
])us techij? James, jjat whan we speken of oure dedes \2X we
shulden do, we shulden undirstonde, ' if \2X God wole ; ' but ^it
on ]je j?ridde maner we supposen \2X it shulde be ])us, and
neijjer we witen it ne trowen it ;) and wi]? ]?is we undirstonden
a condicioun, 'if God wole;' and |>us spake Baptist whan he
forfendide Crist to be baptisid of him, and herwij? he heeld
obedience. But over jjis we shulde wite, |)at jjere is greet
diversite bitwixe servise of a }?ing and obedience jjerof, for God
obeishide to mannis vois, and servede not to him; but in

WYCLIF.

SERMONS.

8

mannis persone ]>ei renncn bojje togidere, for jje more obeishi])
to ))e lesse, and eke serve]? to him, for ])e more is qy\>, and |)e
lesse is spirit, and so he is bo))e more and lesse to his servaunt.
And |)us Crist fulfillide al manere of ri3twisnesse, for ri^twis-
nesse is comounly callid al manere of vertue, and so ri3twisnesse
is al manere of mekenesse.

And ])us John suffride Crist to tak ])is servise of him, and 5it
he seide soij? in wordis j^at he spake, for Johun was baptisid of
Crist as he shulde, si]? he was baptisid of the Holy Goost ; and
werkes of ]>q Trinite ben undepartid wi])Outenfor]j. And wij? ])is
cam Crist to be baptisid in water of John, as he shulde for many
enchesouns. First to teche ]>is moost degree of mekenesse. Si]?,
for to halowe ]>e water of baptym, for vertue of touchinge of Crist
streechide ful fer. pe J^ridde cause is to ^yve us ensaumple to
take mekely baptem, si]? Crist was baptisid J?us. And her/ore
John leet Crist to be baptisid ofhim^ for Joon was tau5t in his soule
}?at it was Goddis wille. And here taki]? men wel }?at if a man
avowe a Jjinge, and he wite after J?at it were betere to leve it,
]?anne he shal leve it, and have sorewe of his foly biheste, but
him nedi}? not to go to Rome to perfourme ])is medeful dede.
And here manye ben disseyved in power of J?er sovereynes ; J?ei
wenen ]?at hem nedi]? to have leve of hem to do as }?ei shulden
do ; ]?is lore shulden men taken of ]?er prelatis above, and not
traveilen in veyn, ne dispende more ]?an ]?ei shulden. Andwhait
Jesus was Jus baptisid, he wente anoon out oj pe water ^ to teche us
]?at in siche meenes we shulden not dwelle more ])an nede is^, and
to confermen al ]?is ]jing, hevenes iveren opened, to Crist, and he j-zj
pe spirit of God corny nge down as a dowve and co77iynge upon Crist.
And J?is ]?ing ]?at he si3 wi]? his eye was a dowfe, and |)is ]?ing ]?at
he si]) wi]? his soule was God ; and ]?us ]?e spirit of God cam doun
in a dowve, and per e was a vois comynge doun from hevene, and
seide in }je persone of j?e Fadir, ])is is my Sone, 5he,/^/i^kyndely
love, in whiche Y pleside to my silfe, and ]?erfore, heere y him.

And so bi autorite of }?e Fadir of hevene and eke bi autorite
of ]?e Holy Goost, and also bi autorite of Goddis kyndeli
Sone, was ]?e manhede of Crist here shewid wi]? his dedes. Bi
autorite of Crist shulden Cristene men trowe, ]?at he is \q

^ This clause is rightly written in B ; in A and C it appears as a quotation.
SERMONS. G

For dispensa-
tion from
foolish vows
a visit to Rome
is not neces-
sary.

82

WFCLI F'S

The order
that Christ
founded.

best man, J)e wiseste, and |?e beste willid, ]jat mai be in |>e
world ; si]> he is bo|)e God and man. And herof wole it sue
Jjat Cristis owne ordre is beter ])an ony newe ordre founde
of synful men, for ellis hadde Crist failid in power, in witt, or
in wille; and, for |)is is a5ens bileve, ])erfore |?ei feilen in fei)>
|)at trowen ]?at ]?es newe religious passen Cristis religioun. And
herfore he ordeynede his ordre to stonde in vertues of mannis
soule and not in sensible signes. And as ]?e holy Trinite
approvede Crist here, so it appro vej? ]?e ordre ]?at he made,
and putte it in J^es ])ree |?ingis, in obedience to God, in poverte,
and chastite wel undirstonden. Men may undirstonden amys
]?is obedience to Crist, and trowe ]?at it stondi]? in doinge of
ech J>inge ])at \\ privat priour biddi]> J^ee do ; and certis ]?anne
jjou puttest him to be unsynful above Crist, or ellis |>at ]?ou
shuldist do his wille a3ens Crist. Certis Crist ha]? no power to
lyve as J)is prelat doi]?, but if Crist hadde fredom to falle in
synne, and |5us |)is pryour were more free ]jan Crist. And her-
fore shulde we trowe ])at ech obedience to man is as myche
wor]j as it techij) obedience to God; and if it faile herfro bi
unobedience, men shulden leve ])is as venym contrarie to obe-
dience ; for ech verry obedience is obedience to God, and men
shulden more obeishe to God jjan to ony creature. And so
unobedience brou5t yn bi ]jes newe ordres fouli]> many heepis
of men bi foly of her prelatis. So]?eli in Jjcs newe ordres men
shulden obeishe to ech |)ing |)at techi]? more obedience to God
}>an done siche prelatis. And it is not bileve ]>at jjei techen
betere obedience to God ])an doi]? ony ojjer lawe or ]?ingis J>at
speken to J)es ordris. And })is movede Poul and o|)er Apostlis
to holden hem to Cristis ordre, si]? J)e abbot is betere, ]?e reule,
and \q kny^tis; and algatis it is more free to holde Goddis
comandementis. For ])is feyned obedience letti]? ofte to serve
Crist, and herfore men shulden lerne obedience, to a^enstonde.
Whan ony creature of God biddi]? ]?ee do contrarie to ]>at ])at
jji prelat ]?iddi]? }?ee do bi expresse signes, and God bi his
creature biddi]? ]?ee do \e contrarie, ]?anne ])0U shuldist a^enstonde
\\ prelate in \\s, and obeishe to God in what signe J?at he usi]?.
On J)is maner Petre and ojier apostlis seiden }?at men moten
more obeishe to God |)an to man, and Goddis lawe sei]? }?at

SERMONS.

83

God obeishide to mannis vols; for to ech |>ing men shulden
obeishe in ]jat jjat it sowne]? obedience to God. And if j?is
bileve were kept wel, j?is newe obedience shulde gone aweie.

pE FIRSTE SONDAI GOSPEL AFTER OCTAVE OF TWELF^E DAY.

[SERMON XXXII. ]

Cum f actus esse t Jesus. — Luc. ii. [42.]

pis gospel telli|:> a lore of Crist whan he was twelfe 3eer olde,
and J)is lore is ful of myraclis as oj^er dedis ben ]?at he dide.
pe story tellij? |?at, zvhaii Jesus was maad of twelfe yer olde he
wente wip Joseph and Mary e unto Jerusalem, as pei hadden custum
at Paskefor to make pis pilgrimage. And whan pe dates weren
endid, of makinge of ]?is pilgrimage, his fadir and his modir
wenten hoom, and Crist lefte aloone in pe citee. And his fadir
and his modir wisten not pat Jesus was left bihy?ide, for children
hadden in free custom to chese whe]?er |)at jjei wolden wende
wi]? fadir or wi]? modir ; and ]jus Joseph wende jjat Crist hadde
come wi}) his modir, and oure Lady supposide ]?at Crist hadde
come wijj Joseph. And among Jewis was J>is religioun kept,
]>at men shulden go bi hemsilf, and wymen bi hemsilf ; for j^ei
kepten hem fro lecherie in siche pilgrimage; but now pil-
grimage is mene for to do lecherie. And al ]?is ordeyned oure
maister for to teche his Chirche to enfourme J>e prelatis after
general doinge^^, for errour in hem is more, and more harmful
to \e Chirche. And whan ]?ei weren met togidir, and wantiden
J)e child ]q.?m?,, pei wefideji pat he hade^ ben infelowship wip sum
kyn of his freendis , and pei wenten ayn to seke him amonge hem,
a7id 00 dai pei weiiten ayn and fo?td hijn not in ])e wey. pe
)jridde dale \€\ sou3ten in ]?e citee, and \€\ fond him not, and
after pe pridde day pei fond him in pe temple, sittynge amonge
doctours, heeryjige and axi7ige hem. No drede Jjat ne Crist kepte
good order in his doinge, ffirst heerynge and after

^ doyngis, C.

^ The meaning seems to be, ' in
order to teach his Church so to
fashion lire mode of life of her pre-

hadde, B ; had, C.

lates as that it may
general example.'

axnige

serve for a

Jesus ques-
tioning with
the Doctors.

Dangers of the
modern custom
of piigriniages.

G 2

«4

WrCLIF'S

ChHsf s obe-
dience prefer-
able to tliat
imposed by
monastic rule.

Matt. ix. x6.

wordis of J)e lawe. And alle pat her den him hadden wounder
upon his wisdom and his answer is ^ and seynge ])e 50u])e of J>e
childe/(fz' hadden woufider of his dedis. And his moder seide to
him, Sone, whi didist pou pus to us? lo, pi fadir and Y hope
sorwynge have sow^t pee. And Crist seide unto hem, Wherto have
y sou'^t me ? ne wisten y not pat Y moste be in pe fiedis of my
Fadir ? And here shulde prelatis lerne first to worshipe ])er
God, and to serve his Chirche, bifore J)at \€\ bisieden hem
aboute worldely werkes. For^ ech man shulde serve God
bifore \2X he servede o])er |?ing, for his first entent shulde be
to worship God whatever he dide; and J)is mut nede be in
Crist, for he did al ))ingis as he shulde. But pei undirstooden
not pe word panne pat Crist spake here to hem. And Crist wente
doun wij? hem fro Jerusalem to Nazarep, attd he was suget unto
hem, in ])ingis ]?at |)ei baden him do. And his moder kepte alle
pes ivordis, berynge hem in her herte. And Jesus projitide in
wisdom, in age, and in grace bope to God and to man.

We shal wite ]?at oure Jesus, si]? he was ])is manhede, and suget
to oJ>er men, and growide^ in wexinge and elde, he profitide in
kunnynge which ]?at cam of his wittis ; but he had cunnynge of
godhede and blesside cunnynge of man, bi which he was in al
his tyme yliche wiys and knewe al ]?ing. Here may holy Chirche
knowe bo]) ]?e religioun of Crist and partis of })is religioun, as
obedience and mekenesse. For Crist was suget to his lesse, and
servede hem ful mekely, for Goddis lawe taujte him ])at \e\
weren in spirit more ])an Crist was bodily. And Goddis reule
shulde suffice to men, al if \e\ cloutiden not newe reulis. For
Crist taujte perfitli a ful reule for al Cristene men, and it is a
foul pryde to cloute our errours to his wisdom, for olde cloi]?
cloutid to newe maki}? more hole, as Crist sei}?. And we ben
certeyne of oure bileve, })at Crist ha}? mesurid his ordre in li5t-
nesse and in fredom more ])an o\>tx men kunnen shape. How
shulden blynde foolis after amende \is reule Jjat Crist ha]? ^ovun .?
And so God enforme}) men of J)es pryvat ordres ]?at ])re ])ingis
of her ordres ben ydil and noyous; first })er clouting of J^er
reule, and si]) ]?er obedience, and after Jjer obligacioun to };er

* So B and C ; A has ' And, for/ which gives no sense.
grouyd, C ; A has groiai\>.

2 SoB;

SERMONS.

85

habitis and o)>er uses. First, Cristis reule were fulli suffisant to

alle men, and more free and more li3t, and of more autorite.

How my^te ]?e fend for shame combre men wi]> sich cloutinge ?

And 5if a man shulde wende aweie, it were noo nede to charge

him wi]j }nngis ])at weren unprofitable 5if he hadde ynow5 bisyde.

And so as God forfendi]> men to adde to his lawe, or for to

drawe |>erefro, for it is made in ful mesure, ri^t so we shulden

holde his reule bi whiche he techi]> al Cristene men, nei]?er adde

to ne drawe jjerfro, lest we peiren Goddis ordenaunce. And

litil errour in ]>is bileve growi]? to more in longe tyme, and |)is

fendis blasfemye in God disturbli]) J)e Chirche more and more.

As anentis obedience, it is knowen ]>at Cristis obedience kept

clene were sufficient to alle men here on lyf, and oJ)er obedience

}7at is cloutid doij) harm manye weies. For it supposi]) jjat |>is

prelate erri]) not in his commandementis, but ever more biddij?

his sugettis ]?e same ]?inge |)at God biddijj ; and |)us ech prelat

shulde be yliche-wyse and evene wi]? God; and whan ]?ei ben

made prelatis bi synful menes as ofte falli]?, God shulde algatis

jyve hem witt, and conferme hem in grace ; for if Jjei my^ten

after do synne, ]?ei my3ten be proud in J?er prelacie and reule ]?er

sugettis amys a3en \q comandementis of God. And ]?an were

it profitable to wante siche blynde leders, si]? affiance in God

and proving of his governaile my3te not faile to men but 3if Jjei

shal faile first. — Lord ! whi ordeynede not God siche ordris in

})e olde lawe ne in state of innocense ; but distryede newe ))at

weren mad? wher God be not as wise as he was in \q olde

lawe, and ordeni]?^ now for his spouse as tendirly as he dide

jjanne ? And |)us alle nev/e ordres ben ful of heresie. And as

anentis J)es newe habitis, certeinly J^ei ben of ))e fend, but jif

jjere be sum nedeful cause byndynge men J)us to hem, for ellis

jjei weren superfine, and not of God but of \q fend, sij> \e\

tarrien^a mennis wittis and her kepynge fro Goddis werkes.

But it is knowen ]?inge to men jjat j^es habitis profiten not to

' This is the reading of C ; A and B have ordeynede, clearly the wrong
tense. ^ tau-^ten, C.

^ Some words seem to have dropt to attach more importance to the

out here, (^though the MSS. con- friar's habit than to counsels or

suited all concur in the reading commandments of God, is to do

given in the text,) which would have the devil's work,
completed the sense, which is, that

86

5 O

WFC LIF'S

werkes of vertues, but hiden Jjes ypocritis, si]? jjei may wi}) siche
habitis be quyke fendis in J)is world. And 5if \q\ profite bi
ony caas, ]>ei done harm ofter, as doi]> synne, and crien to men
ypocrisie of siche ordris Jjat usen hem. And 3if ]jes signes ben
fals, J)ei maken men fals ])at usen hem; and so algatis, si|)
vertues my^te be kepte wi|)OUten sich signes more pryvyly and
sikirly, J)ei ben brou3t in bi }>e fende, and specialy, to charge
hem more ]?an conseihs or mandementis of God. Ech man
mut hav sum custom, but loke he wedde him not J)erwi]7, ne
bisye him not ]>at it be kepte of many men, for ]?ei ben dyverse
and axen dyverse costoms aftir J)at God move]? hym.

fE SECOUNDE SONDAY GOSPEL AFTIR OCTAVE OF TwELFJjE DaY.

[SERMON XXXI I I.]

The marriage
at Cana in
Gcililee.

Nuptiae factae sunt in Ghana Galilee. — Joh. ii. [i.]

pis gospel telli]) of ])e first myracle \2X Crist dide in presence
of his disciplis. And J)us telli]) ])e story, pat weddingis weren
made in a litil divellinge place i7t pe contre of Galile, aiid Jesus '
moder was pere, wip Jesus and his disciplis. For as men seyen
comounly, Joon Evangelist was weddid here^, and Crist was his
cosyn, and Cristis modir was his aunte ; and herfore ]?ei weren
homelyer in ])is weddinge of Joon. Studie we not to what
woman ])is Joon was weddid, ne axe we not autorite to prove
|>at Joon was weddid now ; ffor })at J)e gospel sei]) here is ynow
to Cristen fei]?. And whan wynfailide, at pis feste, Jesus modir
seide to him^ \)ei have noo wyn. And herby J)is Lady ment on
curtays manere as she durst, ]>at Jesus shulde helpe ])is feste of

** This myth, for it is nothing
more, appears in its complete form
in De Lyra (Biblia Sacra, Lugduni,
1589). ' Dicitur communiter quod
istae nuptiae fuerunt Johannis Evan-
gelistae a quibus eum Christus vo-
cavit ante consummationem matri-
monii per copulam carnis.' There
is no trace of it in the works of St.
Austin or St. Jerome, nor, according

to Cave {Antiq. Apostolicae, p. 118),
in any of ' the Fathers and best
writers of the Church.' Bede (Prol.
in Joh. Evang.) says, ' Hie est Jo-
annes Evangelista .... qui virgo a
Deo electus est ; quem de nuptiis,
volentem nubere, vocavit Deus.' But
he does not identify these ' nuptiae '
with the marriage at Cana.

SERMONS.

«7

\v)'n bi his myracle. ^m\. Jesus answer ede, strangely, What is pat
to me a?id to J?ee, womaji ? as if he seide, Y have not by my
manhede of jjee for to do siche myraclis, but }?erto nedij) my
godhede ; but afterward shal tyme come whan Y shal offre
my bodi })at Y hadde of ])ee, for savynge of mankynde. And
herfore noti]? Austyu'^ how Jesus Crist clepij? specialy in jjes two
places his moder, woman, and here he figuride his speche in
his passioun. And to ])is entent seij? Crist, /<2/ his hour is not yt
comen, in which he shulde bi suifringe putte his bodi in werke.
But his modir, supposinge ay good of hir sone, seide to pe
inyiiystris to do what ever he seide. And per e were at pe feste
sixe water pottis sett, and ech of hem held a galoun or more. — pe
Jewis hadden a custoum to washe hem ofte, for touching or
seynge of )?inge clene ynow, as Seint Mark mene]? in his gospel.
Jesus bade pe servauntis fille pe pottis with watir, and pei filliden
hem alle up to pe moupe. And Jesus seide pan, Helde out now, and
herepe persoun : — an architriclyn was he, ]?at was clepid to blesse
jje feeste, and principal^ in ])e hous ])at was of }n-e stages, as
5if it were now a persone of a churche. Ajid pei bare?i to pis
persoun pe wyn pat Jesus hadde made. And whan he hadde tastid
per of , and wiste not how it came, but pe servauntis wisten wel pat
droiven pe water, he clepide pe spouse of pe hous, and seide to him
pus, '^es men patfesten oper putten first good wyn, whan J>er tast is
freishe, for to juge Jje goodnesse, and after whan pei ben drunken
and per taist failip, panne he put tip wers wyn, but ])0U doist even
])e contrarie, for, pou hast kept good wyn unto pis tyme. \iis was
pe bigynnynge of signes pat Jesus dide in Galile, and sheivide his
glorie, bi doinge of |?is myracle, and his disciplis trowiden in hijn.

pis wedding bitokene]? love ]?at God hadde to his Chirche,
how he wolde bicome man, and be newe weddid to it. And
herfor was Crist not bigamus, ne brake not his matrimonye,

^ So B ; A and C have principaly.

^ The interpretation throughout
this sermon is generally founded on
S. Austin's eighth Tractate In Jo-
hannis Evmigelium. Compare the fol-
lowing passage : ' Miraculum autem
quod facturus erat, secundum divini-
tatem facturus erat, non secundum
infirmitatem ; secundum quod Deus
erat, non secundum quod inhnnus

natus erat Miraculum ergo

exigebat mater, at ille tanquam non
agnoscit viscera humana, operaturus
facta divina, tanquam dicens, Quod
de me facit miraculum, non tu ge-
nuisti ; divinitatem meam non tu
genuisti : sed quia genuisti infirmi-
tatem meam, tunc te cognoscam, cum ;
ipsa infirmitas pendebit in cruce.' '

Mark vii. 4.

Interpretation.

88

WrCLIF'S

si]? ))e same Chirche his wyf lasti|> ever more, but wij? newe
wenchis is Crist now weddid, and on newe maner he kepte
his firste matrimonye; as, if a spouse of a wife were newe
cled, herfore were not dyvors made bytwene hem. A newe
weddinge \\\]> membris of ]?is grete womman maki]) not divors,
ne bryngij) in no bigamye ; as, if a wyf growide and hadde many
partis J)at she hadde not bifore, sche were not jjerfore lefte.
And j)us Ghana, ])at is gelousnes\ and Galilee, ])at is a turnynge
whele, bitokenen ]>q love of Grist ])at he hadde to conforte his
spouse in |)is weie, and brynge her after to blisse in }je chaum-
bre of hevene. — pe turnynge of ]>is water into good wyn techi]>
hou Grist made his lawe more savery, as ])e wyne was beter ]?an
J>e water bifore. And rijt as o substaunce is first water and sij>
wyne, rijt so o lawe is first colde and sij) hote ; and herfore
seij) Grist jjat he came not to fordo jje lawe but to fulfille J^e
lawe, and make it more savery. And drede we not Jjes philo-
sophris to graunte hem aptly |)at J)e same substaunce is first
watir and si]? wyne, ne drede we not dyvynes ])at axen in }?is
cas, what was maad newe of Grist in ]?is myracle ; si]? qualite,
as coloure or savoure of wyne, may not be by it silf. As
Austyn sei]? ^, we shal wite }?at myracle of Grist was wrou^t here,
so ]?at ri3t as water, ]?at first was in }?e er]?e, is drawen in to }?e
vyne tree, and si]? in to }?e grapis, and by tyme defyed^ til ]?at
it be wyne, so Grist did ]?is chaunginge in a Htil tyme; but
more myracle was of beteringe of his lawe, and J?e moste of
alle, of swifte turnynge to it. pes sixe water pottis J?at helden
}?is colde water ben men of ]?e olde lawe })at kepten Goddis
lawe. But |?ei weren sixe, for fro 5eer to 5eer }?ei kepten ]?is
lawe ]?at was hard as stones, and made hem colde on o]?er
manere J?an ]?e newe lawe; for it maki]? men li5t, and heti]?
hem, and confortij? hem, as wyn doi]? mannis bodi. As philo-
sophris seyn, J?es mesures of ]?es vessilis ben ]?e olde cerymonyes
J?at weren beden of God, and sum founden of Jewis, and al ]?es
weren fillid of Grist. But, to ano]?er witt, ]?is archytryclyn was

' gelousnesse, B and C. ^ defied, B, C.

a ' Sicut enim quod miseiunt mini- dem opere Domini. Illud autem

stri in hydrias, in vimun conversum non miramur, quia omni anno fit ;

est opere Domini, sic et quod nubes assiduitate amisit admiralionem.'

fundunt, in vinum convertitur ejus- S. Aug. loc. cit.

SERMONS.

\>Q, manheed of Crist, for he made j)is myracle bi his godhede.
He was ]>e first |)at tastide ])is wyn and 5af it )?es propreetes,
ho\ie in him and o)>ers; and doinge of ])is myracle passide
mannis feestyng, for God putti]? him silfe to be bo]?e mete and
drynke to men ]?at he fedi|>, and he is )je best. For worldely
festyng is first savery to man, and si)> it is bittir as wermode^
to hym ; but goostly foode a^enward first is unsavery, and s\\> it
is swete, whan men defien^ it, for Goddis lawe savourij) wele
whan it is defonlid, as spicerye jyvej? smell whan it is powned,
but dritte, 5if stired more, is more unsavery, and ])us |?e ^yvyng
of ]>e lawe of God was ground and bigynnyng of Cristen
mennis religioun. And ])us ))e disciplis of Crist, alle J)at he ha])
ordeyned for to come to hevene bi ri3t bileve, trowen in him
bi vertue of j)is wyne ; and ]>us is Crist glorified in hevene
and in er))e bi streng|)e of his lawe ])at he ]?us 5af.

f RIDDE SONDAI GOSPEL AFTER OCTAVE OF TWELF> DAI.

89

[SERMON XXXIV.]

Cum descendisset Jesus de monte, — Matt. viii. [i.]

pis gospel telli]) of two myraclis \2X Crist dide, and conteyne])
myche witt aboute ])es two myraclis. pe story telli]) ho\N Jesus
cam doun of pe hille, whan he hadde '^ovun his lawe to his disci-
pits, and a myche peple suede him, for devocioun ]>at \e\ hadden
in his lawe, and eke in his wordis. And lo,J?ere cain a mesel fnant
and loutide him and seide, Lord, yf pou wolt, pou maisi hele me.
And Crist seide he wold, and hade him be hole. It is comounly
supposid \2X \\% leprous man trowide \2X Crist was boJ>e God
and man, and so Crist my3te hele him, but of his owne wor-
})inesse affiede he not ])is; and herfore he seide \2X, ^\i Crist
wolde, he my^te hele him of his lepre, and ])an was Crist God.
And God wolde \2X proude men and leprous heretikes wolden
wel confesse ])e fei]), and })an shulden ])ei be hool. And Crist
stretchid out his hond, and touchide him, and seide, Y wole ?nake

^ wormood, B; ivormode, C.

* The following passage, from the the text : — ' Forsojje eerli, whanne
first Wycliffite version ( i Sam. xxv. Naabal hadde defied \>e wyn, his wyf
37), throws light on the meaning of shewide to him I'cs wordis.'

The healing of
the leper.

90

WFCLI F'S

Mystical
interpretation
of the miracle.

Healing- of the

centurion's

servant.

pee hook, and able ]?ee Jjerto ; and ])us doij? God to whom he
5yve]> grace. And anoon was densid pe lepre of pis mmi. And
jjis hasty helynge bitokenej? ]?is myracle ; and Jjat Crist touchide
J>is leprouse techij) us now |?at ])e manhede of Crist was instru-
ment to his godhede, for to do myraclis ]?at he wolde weren
do^, and ]?at touchinge of leprouse men was leveful to men jjat
])us wolden helpe hem. But Crist m.y5t not be blemyshid by
touchinge of |)is leprouse; and so tau^te Crist his everlasting
good wille, and tau3te us to performe ])e good wille that we
have. And after Crist bade him, See pat pou telle no man, but
go and shewe him to pe preest, and offre pat yfte pat Moises bad
in witnesse of siche helpe.

And so men seien, on ])ree maneris may J)is word be undir-
stonden. First ]jat Jjis man shulde telle no man herof bifore \2X
he had offrid jjat Crist bad him do. pe secounde cause and
betere is, j^at Crist bad })is, to teche us to flee boost, and Jjanke
of siche men to whiche we done good bi maner of mercy;
and ])us we shulden not telle ]>is, bi entent of mannis J^ank.
pe J)ridde weye sei|), Jjat Crist bad ]?is negatife, to flee sclaundre
of Goddis lawe and man, and flee bostinge of himsilfe, and
conseyvynge of yvel of God. And, for ])e olde lawe was ])an
ceesid, Crist bad fille J)is lawe as autor jjerof. And J)us whan
a man shewi]> by his holy lyf, actif lyf, jjat is two dowfe bryddis,
or contemplative lyf, \2X is a paire of turturs, bi siche signes he
shewij) \2X his synne is for30vun, and \2X unto preestis jjat wel
undirstonden ))is. And J)us synful men shulden conseile with
preestis, and take of hem medecine to fle more synne.

pe secounde myracle techi]? how Crist helide an hej^ene
man, for love of centurion ]?at kepte Capharnaum, ])at was
heed toun of ]?e contre of Galile. p/>y centurio tolde Crist
pat his child lay in his hous syke on the palesie, and was yvel
turmeniid. But Luke telli}? how J)is kny^t dide al |>is by olde
men of \q. Jewis Jjat myche preisiden |)is kny3t, and seiden
Jjat he was frend to hem, and bilde hem a synagoge. And
Crist cam wij) hem ny3e to j?is kny3tis hous, and ]?is kny3t
seide ]jus unto Jesus Crist, Lord, Y am not worpi pat pou
entre under my roof but seie oonly wip word, and 7ny servant

* wer done, C.

SERMONS.

9^

shal be hool. For V a??i a man pull in pis place bi power of
pe cmperour, havynge tinder me k?iy"i,lis, for to do myn oflice,
and V seide lo 07t, Go, and he goip, and Y seide lo anoper, Come,
and he comep, and Y seide lo my servaunl, Do pis, and he doip
il. And bi )?is wolde J>is kny5t mene |)at Crist hadde no nede
to entre in to his hous to hele J)is seke man, si]) Crist is God
Almy^ty, under no power. Jesus herynge pes zvordis woundride
in hise wittis : al if he wist and ordeyned bifore |)at |)is kny3t
shulde |)us trowe^ and herfore seide Crist lo pe folk pal siieden
him, Sopely Y seid lo you, Y fond no I so myche feip in al pe
folk of Israel, neijjer preestis ne comouns. Crist mente not of
hise apostlis ne of his modir ne of his mayne, for J)ei weren
take from Israel, as Crist was here a strange lord. And herfore
biheti]) Crist his Chirche J>at shal be of he|>ene men, Jjat many
of pe esle and wesl shal come arid resle wip palriarkes in pe
kyngdom of hevene, where children of j^is rewme shal be putt
out, and cast into helle; pere shal be wepynge, Jjat is, sensible
sorewe, and gnastinge of leep, ])at is more, for it is peyne of
harm of blisse, J^at passi]) al sensible peyn. And fesus seide
efte to pis kny^l, Go, and pi servaunl shal be hool ; for as pou
Irowist, bi my grace, be it done unto pee. And pe childe was
maad hoole in pe same houre, ])at Crist spake |)us. We shal wite
j)at feij) is a 5ifte of God, and so God may not 5yve it to man
but 5if he ^yve it graciousely. And J)us alle goodis ])at men have
been ^iftes of God, and J)us whan God rewardij? a good werk
of man, he coroune]? his owne 5ifte. And ])is is of grace, for
alle jjingis ben of grace |>at men have of wille of God; and
Goddis goodnesse is firste cause why he ^yve]? men ]?es goodis.
And so it may not be }>at God do good to men, but jif he do
|?es goodes freely bi his grace. And wi]) J)is we shall graunte )>at
men disserven of God ; for in grace ])ei maken hem worthi to
have J)is good of God; but we shal not undirstonde J>at ech
grace of God is a lump of |)ingis ]?at may be bi hymself, but
grace is a manere in man bi which he is graciouse to God,
and o|7er grace on Goddis side is good wille of God. And
for siche grace in God men resceyven grace in hem, and
chiding of ydiotis, as was Pilagius and oj^er, })at conseyven not

^ So in B ; towe, A ; hetrew, C.

Interpretation.

The error of
Pelagius.

9^

WFC LIF'S

jjat a Jjing may be but ^if it be bi himsilf, as ben substancis, is
for to scorne and to leve to foolis. For nyne kyndis of acci-
dentis have contrary manere, si]? ech of hem is a manere of
substance of a j^ing, and it may not be by himsilf, as heretikes
dreemen. And herfore leeve we })is, and lerne we of ]?is kny5t
to be meke in herte in word and in dede, for he grauntide
first Jjat he was under mannis power, and 5it bi power of man
he myjt do many jjingis ; myche more shulden we knowe ]?at
we ben undir Goddis power, and ])at we may do noo J)inge
but by power of^ God; and 5if we disusen J)is power, woo
shal us be jjerefore. And so ]?is rote of mekenesse shal gete
o])er vertues to us, and grace of God to disserve mede of
hevene and goodis of glorie, as it was in }>e gentil knyjte.

Christ stills the
tempest.

f»E FOUR>E SONDAY GOSPEL AFTER OCTAVE OF TWELF>E DAI.

[SERMON XXXV.]

Ascendente Jesu in naviculam. — Matt. viii. [23.]

pis gospel telli]) a myracle )>at Crist dide in |)e water, and
syche myraclis confermen |>e feij? of holy Chirche ful myche in
rude men; al jif J?ei ben hard. And so doinge of myraclis
in water and londe bitoknej) ]?at Crist shewide his woundris to
dyverse men. Sum resseyveden hem not to hele of her soule,
for J>ei weren unstable as water, and fordiden soone Cristis
prente^; but oJ)er men weren stable as lond, j^at helden \q,
prente )?at Crist putt in hem, and bi Jje ground of siche fei)>
{)ei wenten fulli ]?e wey to hevene. pe storye tellij) of Jesus
J>at he stepide iii to a boote, and his disciplis sueden him. And lo,
pe water movede fast, so pat pe boot was hid with wawis,for pe

wynd and pe water weren contrary e to hem : Criste slepte in

])is tyme^ in jje boot, as he hadde ordeyned. pe disciplis comen
and wakiden him, and seide pus to Crist, Lord, save us, for we
perishcn. And Crist seide to hem. What dreden y of litil feip ?
And Crist roos up anoon, and comandide to pe wyndis and pe
water, a?id pei weren rest id aiioon. And al pe puple woundride

^ om. A. 2 prynte, B.

in the italics ; C rightly excludes them.

A and B include the words ' in l>is'

SERMONS.

93

hero/, and saiden atnong hem selfe^ What is he pis, for the wyndis
and pe see obeishe?i to him ?

SiJ^e alle j)e dedes j^at Crist dide tcchen men how |?ei shulden
do, |)is restyng of Crist in J>is boot bitokene}; lore to be markid.
We shulden be tymes reste, and preye to God in scilence\ and
heere of him heelful lore |)at we shulden after teche ]?e puple.
And |)us shulde techers flee preisynge of )je peple, as Crist dide.
And j?is is a pryvy synne amonge men Jjat prechen to ]?e puple,
and certis it is a greet synne, for God shulde have al hool ]?e
)?ank. And {jus ]>e sleping of Crist bitokene)) his verre manhede,
and maki]> his ^ myracle more, and to preye him hertlier in nede.
And Jjus al oonli we dreden for defaute of fei]? in us, and Crist
slepijj not to us but for defaute of fei|>, for |>e godhede may not
slepe, and 3it we speken unto him, Ryse, why slepist |)0U, Lord?
and helpe us in ])is nede. And ])us on two maneres faili]? bileve
in men. First, whan men wanti]) bileve, as |)es jjat trowiden
not j?at Crist was God; for jif ]?ei hadden trowid ]?is hooli,
\€\ shulde have trowid Jjat Crist myjte slepinge have done |)is
myracle and myche more. On ]je secounde manere failij?
bileve, whan it v/orchi]? not wele in dede, but is ydel as a
slepynge man; and }>an clerkes seyen it is in habite^'. And
J)us may no man do synne but ^if his bileve faile ou]?er on oo
manere or on o]?er ; for 5if he hadde freishely bileve how foul
his synne is, and hou myche it harme]? him, he wolde not for al
])is worlde do J)is synne, but fleen it. And herfore preyden dis-
ciplis to alarge him^ bileve, and Crist seide to Petre, Whi doutist
]?ou of litil bileve .? And Crist seide to a man j?at he shulde
trov/e, for alle ])ingis ben possible to men jjat bileve. And
shortly no kyn vertue was preisid more of Crist ]>an was ri3t
bileve, for it is ground of alle o]?er ; ne doute we not how bileve
may now be lesse and now be more, si|> ]?an partis of bileve
my3ten go awey and come newe, and J>an ])er weren dyverse
bileves for dyversitee of parties. Siche doutes we shulden
sende to ]?e scole of Oxenforde, and we shulden wite wel bi
God \2X dyverse feijjis in a man, now on* and now oj^er,

^ silence, C, ^ \>is, C. ^ hem, B ; hem in, C. Hij7t is the purer and
older form for the dative plural of the third personal pronoun. * oon, B.

* That is, iv e^ef, to use the language of Aristotle, not eV ivepyelcf.

Interpretation.

Speculative
doubts should
be referred to
the school of
Oxford.

94

WFCLIF' S

Jer. xvii. 5.

make no feij? in him, ^he, jif j?e tjme be dyverse ]?at |>is
fei]? J)us comej? or goi]j. And ])us may God encrese oure
feij?, and we by synne enfeblen oure feij?; and Crist slepi}^
ofte to us for siche slepynge of oure synne. For whan Myndis
of mennis bost maken us to drede of worldely harmes, and
flodis of tribulacioun comen to us, ]?ei maken us dreden and
crye on Crist to have helpe for failinge in our bileve. For we
shulden trowe J^at noo siche a cas my5te anoy us but for synne,
and 3if it come for oure synne, it is just, and Goddis wille.
Whi shulde we be j)us distemprid for J)ing j^at is nede to come ?
Love we God, and do we his wille, and drede we noo ]?ing but
hym. For defaute in oure bileve maki]? us to drede for siche
jjingis. For [jcs foure mannis affecciouns, drede and sorewe,
hope and joye, changen a mannis wille after Jjat he ha|> vertues.
And if he be rootid in synne ]>ei chaungen myche in a man,
for he hajj drede of ]?ing of not^, and after joye of worldely
}>ingis, and also sorewe of losse of })inge J>at were betere to him
to want, and hope of jjingis ferre fro his helpe, as is welfare
of ]?is worlde. And alle Jjes techen ])at his wille is not sette
on hevenly |>ingis, ne his bileve groundid in God for defaute
of good love, for ech man shulde drede more loss of Goddis
love by synne jjan he shulde drede losse of ony worldely
|?ingis. For as bileve teche]? us loss of Goddis love were wers,
whi shulde we not drede J)is more, si]? it bringi]? more harm
to us, and hope more helpe bi charite jjan bi any mannis
helpe ? And J)us cursij? |?e prophete him ]?at tristi]? ])us in man.
And here may men have a myrroure to juge wher j^ei love
God and where J^ei ben in charite, bi ]>e ordre )>at jjei shulden
have 5if J)ei loven God wel ; jjei shulde more have joie of him
]?an of ony er]jelye Jjinge. And so of his loss, 5if it come;
jif )>ei lesen j^e love of God bi |?er synne, jjat |?ei shulden
knowe, \q\ shulde have more sorewe ];erof jjan of loss of o]?er
jjing. And jjis joye, wij? |)is loss, wolde make men to flee
synne. SiJ? many men with diligence fleen losse of worldely
goodis, and kepen hem ]?at \>q\ ben not dampned in siche los
by mannis lawe, and drede not so myche to lese goodis of
grace j)at be beter, it is open )>at charite is not ordynel in

' nou-^t, B.

S E R AI 0 N S.

hem. And ])us of goodes of kynde, men drede myche to
lesen hem, as reule of kynde techijj us, and comoun expe-
riens; and ^if ]>e\ comen to us, we joien ful myche, as we
witen well; but goodis of grace we putten bihynde, and |)at
fordoi}) oure charite. And 3if we feynen falsehede in ]>es two
Jjingis, bo]?e God and our bysynes shal be jugis a5ens us.
Lord ! whe]?er traveilen we more, aboute goodis of |>es two
|)ingis or aboute goodis of grace r Oure owne traveil shal
juge us; what preest bisie]? him more now for to sue Crist in
vertues, |)an for to gete a benefice, or for to gete worldely
goodis ? And ]?is techij) |)at he joie]? more of worldely goodis
J3an goodis of grace. How ever |?at we stryven now, oure juge
shal dampne us at J>e laste. And bi ]>is same skile, hope and
sorewe shal jugen us, for we casten more oure bisynes in hope
of a worldely prowe ]?an w^e done in hope of hevene or hevenly
blisse ])at we shulden have ; and ])us we dreden more of loss
of worldely goodis J)at we hopen ])us, j^an we done of goodis
of blisse ; and ]?is reversi]> al oure lyf.

9.5

pE FYFJ^E SONDAI AFTER OCTAVE OF TWELF>E DAI.

[SERMON XXX VL]

Simile est regnum celoruju homini qui seminavit.
Matt. xiii. [24.]

Crist in ]?is parable telli}? |?e staat of his Chirche, and sei]?
\2Xpe kyndom of hevene is lyke to a vian pat sew good seed in his
felde. pe kyngdom of hevene tellij? bojje togidere, Crist and his
mayne, but principali Crist. And herfore Crist is often clepid \q
kyngdome of hevene, and ]je Chirche, ]>at is his^ wyfe, is o persone
wi|> him. And ]?us ])e kyngdome of hevene sei]) ])is spouse and
his^ wyfe; but here is jjis kyngdom take for Jesus Crist, |jat is
bo]?e God and man, and ordeynej? wel for his Chirche. pz> man
sew first good seed in pefeld of ]?is Chirche ; for he puttide first
good feijj in herte of his servauntis, and |?is seed is Goddis word,
as Crist himsilf sei}?. Ffirst ])is seed growide clene, and brou^t

The parable of
the tares.

' So in C ; om. A, B.

^ \>is, C.

96,

wrCLIF'S

Application of
the parable to
the present
time.

for]? good fruyt, but ]je fend had envye ])at ))is seed growide ]?us ;
and/z'j" man pat is enemy e to Crist and his Chirche cam and sew
tares whan men weren aslepe. For bi dowynge of ]?e Chirche
and necligence of prelatis is mannis lawe medlid wi|) Goddis
lawe. And ]?es double mannis lawes, }>e popis and J?e emperours»>
letten Goddis lawe to growe, and gnaren \q Chirche, as tares
gnaren corn, and letten it to ])ryve. And |>e fend went awey,
and ceesside sum what to tempte men, for he was sikir of |)is
tare |)at it shulde myche lette ])e Chirche. And |>is is \q cautil
of ]?e fend, to wi|)drawe his malice and shewe signes, as
myraclis, whan he haj) sowen yvel seed, as if God were wel
paied wij? sowyng of siche seed. And as wete somers nurishen
siche tares, so lustful lyf of men \2X shulden florishe in vertues
bryngi]) in siche lawes biside wordis of bileve. And |)is iettij>
trewe men to telle Goddis lawe, and letti]? ])e Chirche to growe
in feij? and o]?er vertues. And first, whan jje Chirche growid
wi]) j)is tare, 3it it was hidd long after jje dowynge^', but si J?
was |)is tare shewid, and Goddis lawe hidde. For many wete
someres ben comen to Jjc Chirche, and so mannis lawe growij)
and Goddis lawe is lettid^ and speciali bi lawes of |>es newe
ordres. But whan malice of |)es lawes was knowun to trewe
men, )?anne \€\ and aungels spoken^ to God and preyd Him
|jat \€\ my^t gedre awey ])es tares, so ])at Goddis lawe my3te
renne freely as it first dide. But Crist denyej) }?is to hem, for
harm \2X my^t come, for good corn my5te be drawun up
bifore {?at it were rype, as trewe men in God my3te be sone
kild, ^if J)ei shewiden to myche ]?is cause, of clennesse of Goddis
lawe. But God ha|) ordeyned his seed to growe til it be rype,
as God haj) ordeyned his membris to helpe a^ens Jje fendis
lymes, as longe as it is good \2X |)e Chirche profite here bi hem.
And ])us 5if sowynge of )?e fend tarie]) here Cristis Chirche, and
maki|? here Cristis corn ful Jjinne, and makij? ]?icke J)e fendis
lymes, nejjeles ]>is good corn growe}) more medefulH to j^e
Chirche, for |?ei have more lettinge, but wel is him )?at may
stonde. And herfor biddi]? Crist, /^z/ men shal stiff re hope pes

^ So in B ; spoken, C ; spehen, A.

'' The canon law and the civil law. Church by Constantine under Pope
^ The supposed endowment of the Sylvester.

WYCLIF.

SERMONS.

97

two gr owe til pet y me of repinge, and pan shal he sey to pe repers,
Gidere ^e first pes tares togidere, and bynde hem in knytchis to
brenne, but gedere y pe good corn to my berne. Tyme of |?is
repinge is clepid j?e day of dome, or ellis tyme ny3 it, and
J)es repers ben good angelis, |)at gederen partis of Cristis
Chirche ; and |;es good angels shal bynde Cristis enemyes in
knytchis ; and after jjei shal brenne in helle bi })e ryjtful dome of
God, and trewe servauntis of Crist shall be gederid bi good
aungelis and come to hevene as Goddis bern. And here sup-
posen men, si|) it is ny5e domes day, j?at soone hereaftir shal be
distryed bo]> mannes lawe and her makers, and so, ^if God wil,
bojje ypocritis and trynauntis ^ shal be distryed, as |)e Antipope
wij) his court, and |?es newe religiouse. And J>an shal Goddis
lawe regne wij? )?e trewe partis of his Chirche ; for, as ]?is gospel
telli]), j?es tares shal be gedrid first ; but at ]?e day of dome Cristis
lymes shal first be comfortid ; and so it seme]? }?at Crist speki]?
here of tyme bifore )>e day of dome, and ]?us he move)) many
men for to trete ]?is mater now. And prey we al devoutely Jjat
God do here as him lyke|>, and stonde we stif in Goddis lawe,
and preise we it bifore j^is tare.

Many men musen^ of undirstondinge of jjis gospel, and
))enken j^at it is foly to speke a^ens Anticrist, sij> treuj>e of
Goddis lawe telli]? jjat he shal vencuschen Cristene men for
a tyme, and we may see J)is at eye. And |)us telli]? J)e gospel
))at God^ wole ))at tare growe til ]>e day of dome among
good corn, but who shulde reverse God and do a^ens his
wille? Here shal we suppose comoun bileve and comoun
distincciouns, jjat ben said in Latyn, and Jjanne me jjinki]? jjat
we shulden preien Jjat Goddis wille be done, as it is in hevene,
so here in erjje. And over |)is we shulden stonde sadde in
bileve of God, and lyve in vertues as Goddis lawe biddi]) us,
and assenten not to synne of Anticrist jjat regnej? now, but
have sorewe |?erfore, si]) Crist hadde sorewe for synne and
wepte never but juries for synne, as Goddis lawe techi]? us,
and resoun acordij) herwi]?; sij) synne is moost yvel, and
so we shulden more have sorewe for synne Jjan for ony

The anti-pope
Clement and
the friars
compared to
the tares.

The opinion
that it is folly
to contend with
Antichrist, as
he is destined
to triumph for
a time.

tiratinds, B ; tyrantis, C. '^ tnosyn, C.

SERMONS. H

' So in C ; om. A and B.

98

w r C L I F' s

Confuted.

The parable of
the labourers
in the vineyard.

o\qx yvel. And ]?us, 5if we my3te lette synne, we shulden
be Goddis proctours, al if we dien jjerfore, and profiten here
no more. But lyve we wel, and God failij? not to consaile
us how we shal do, and |)us assente we not to synne but
profite we as God biddi|) us. And herby may we answere
to J?e fendis argument. Suppose we ];at Anticrist shall vencushe
trewe men for a tyme; but ])is is in bodily victory and not
in vencushing of treujie; for |)us he vencuschi]? no man, but
ever is overcome him silf. And ]?us trewe men shal ever have
mater for to fi^te goostly, bo|.^e wij? ])e fend and his membris,
j?at ben wickide men of j?is world. And so wi]) |>is undir-
' stondinge fi3te we wisely wi]? |)is world, but algatis loke ])at we
be armed wij? pacience and charite ; and ])an ]?e fi5ting of J>e
fend may no wey do us harm. And if |?is skile shulde move
men to performe Goddis wille, never shulde man fi^te wi]j
synne, for God wole jjat synne profite. But what witen we
wher tyme be come ]?at God wole ]>at })is tare be distryed ? And
herfore worche we wiseli, and fi3te we a5ens |>e fend, sij> ])is
stondij) wi]? Goddis lawe and wi]? fillinge of Goddis wille.

pE Gospel on Septuagesime Sonday.

[SERMON XXX VII.]

Simile est regnum celorum homini patrifamilias. — Matt. xx. [i.]

pis gos}>el tellij) bi a parable how God ha]? ordeyned for his
Chirche fro ]?e bygynnynge of j>e world, as longe as it dwelli))
here. The kyngdom of hevene, sei]? Crist, is lyke to a good huse-
boonde^ ; pat wente first eerly to hire werkmeii into his vyneyrde.
pis housbonde is God, and ])is vyne^erde is his Chirche, and at
]?e bygynnynge of |)e world he hyred men to wirche ))erynne,
foralle jjes men ]?at comen to hevene wirchen wel in j?is Chirche;
and her hire is a peny pat pei taken^ for dai of hir lyf. And J)is
peny is hadde of men bi godhede and manhede of Crist. And

« Bonde in the Scandinavian dialects has the sense of peasant, or small
proprietor.

SERMONS.

99

aftir pis acorde ?nade, he senie pes werkmen into his C hire he. And
pis housbonde wente out in pe pridde hoiire of his day, and say oper
stondinge ydel in pe cheping to be hired, and pis fadir seide to hem,
Go y in to 7?iy vyneyrde, and pat ping pat is ri'^t Y shal ^yve
'^ou. pes werkmen ben seintis ]?at God hadde ordeynede for to
travaile in his Chirche after ]>e first age, and ])ei stoden ydel in ]>e
way to heveneward bifore )jat God hadde moved hem to traveile
in his Chirche. And God bihi^t |)at he shulde ^yve hem jjat were
ri3tful hem to have, and ]jat is ]>e blisse of hevene, J)at falli]> to
]jis large lord. For it is uncerteyne to hem where ])ei shal
perfourme j?is travail, herfore he bihetij? to hem to ^yve hem Jjat
were ri5tful. And pei wentenforj? and wrou-s,ten wel, werke of J)is
vyne^erde ; and pus he dide in pe sixte houre and in pe ny?ipe
houre also. For God hirede laborers after |>at his Chirche hadde
nede, and so he bood^ first oo our and sij? two to hire servauntis.
He wenieforp aboute pe enlevenpe hour, and fond oper men stondinge,
and seide to hem, Whi stonde y here al dai ydel fro traveil af |?is
vyne3erde ^ .? And pei seiden to him, for 7io ma?i hadde hirid hem;
and he seide unto he?n, A nd go y in to my vyneyrde. He made
noon o})er covenaunt wi|> hem, for two bifore weren ynow.

pes fyve houres bitokenen boJ)e )>e elde of ]?e Chirche from ]?e
bigynnynge til ])at Crist cam, and trewe men |?at traveiliden |?er-
inne. For it is seid comonly ]?at ]?e world haj? sixe eeldis. pe
first was from Adam to Noe ; ])e to])er from Noe to Abraham ;
\q l^ridde from Abraham to David ; |?e four)?e from tyme of
David to passinge in to Babiloyne ; and })e fyfte fro ])at tyme til
|>e natyvyte of Crist, pe sixte age is undirstonde from ]?ennes
til \>e day of dome, pan shal the li5t of Crist go doun fro
dwellinge in ])is world, and shyne in \e tojjer worlde by mene of
)>e day of dome, and for notablete^ of Crist. He tellij? not
hirynge for jjis horn* ; and, for ]?is tyme is to come, and Goddis
lawe is ful hereof, he tellij? not of jjis sixte hiryng, but undir-
stondi]) it in o]?er. Ne we shulde not knowe nowe ]>e quantite
of |)is age ])at lasti]? fro Cristis ascencioun unto dai of jugement.
pe traveile in ]?is vyne3erde stondi]> in j^es ]jre ]>ingis : firste, digge
aboute J)e vyne rotis, and dunge hem wel, and hile hem )>anne.

^ abode, C. ^ So in C ; A and B wrongly include the clause in the

italics. ^ notahlite, B ; nolahilite, C.

H 2

The six ages
of the church.

lOO

WrCLIF'S

Mystical inter-
pretation.

pe secounde traveile in ))is vynejerde is to kitte wel ]?e braunchis;
and J)e J)ridde traveile herof were to araile ])es growynge vynes.
Sum of })is perteyne]? to God and sum is done bi mannis traveile.
God himsilf makij? |>es vynes, and plantij) hem in his 5erde ; for
God maki]) trewe men, and ^yve]? hem witt to bryng good fruyte ;
and prechours ben helpours of God, and delven aboute bi
bileve, but God 5yve]) ))e growynge, al ^if men planten and
watren. For |>us dide Jeromye in J)e olde testament; and ])us
also dide Poul in ))e tyme of grace. And so })es laborers have
nede to delve aboute ])es rotis, lest yvel eerbis growen ))ere,
and bastard braunchis wijjouten bileve. pei ben dungid wij)
fyve wordis, J)at seint Poul wolde teche |?e puple ; J)e whiche
sum men undirstonden hevene and helle and weies to hem ; but
])e first word and ])e fifjje is J)e holy Trinite. Whan jies fyve
sentencis ben prechid, and declarid on good manere, Jjan J?es
vynes ben dungid, and wele hilid wi}) er]?e. But wise men
kitten ])es branchis, whan |)ei wi))drawun cursid men Jjat ben
superflue in ]>q Chirche, and letten it to brynge for]? wyne. And
to J)is helpen my^ti men ]?at drawen fro clerkis worldely goodis
\dX Jjei have a5en Goddis lawe, and done harm to his Chirche,
but j)ei ]jat martiren Goddis servauntis, be |?ei kny^tis, be Jjei
preestis, \q\ be foxis ])at ben aboute to distrie J)is vyne5erd.
pe railynge falli]? to prelatis and o})er vikeris of God, J)at maki))
j?e statis of men to stonde in J)e bondis ))at God ha]? ordeyned ;
and 5if wyndis or o}?er weders putten doun ]?es statis to }?e erj)e,
bi vertue and streng]?e of prelatis shulde }}es statis ben holden
up. And so ech cristene man shulde helpe ]?is vyne^erde ; for
growynge of coolwortis and ojjer wedis maken malencolie and
o})er synnes, and gladen men not, to wende to hevene, but
maken hem hevy to falle to helle. And whan evenynge was
come, pe lord of pis vyneyrde seide to his pr odour, and bade hem
clepe pes werkmen, and ^yve hem her hire, bigyftynge at pe last
werkmen unto pe first laborers.

pe lord of })is vyne^erde is }?e godhede of Crist, and ])e
proctour herof may be clepid his manhede. pis evenynge
is })e day of dome, J?at sum tyme is clepid myd nyjt, and
sum tyme clere dai, to dyverse men ])erinne, as ])e same
tyme is clepid here day and here ny^t, here faire tyme and

SERMONS.

lOI

hoot, and her foule wedir and coold. Clepynge of ]>es werk-
men is clepynge to goddis dome, )>at is j)e laste trumpe j?at
seint Poul spekij> of. Crist shal bigynne at men of Jjis last
tyme, for men of |>is last age shal be more blessid, and be first
in worJ)ynesse ))an men of o]?er ages, sij> ]?e manhede of Crist is
in Jje sixte age, and his modir wij) apostlis shulen passe o])er
in blisse, and so in o|?er agis |)e later hadden more grace, sij?
Crist is J)e emperoure, )jat wendi]? ever alarginge. pe sevenjje
age is clepid of men ])at slepen in purgatorye, and j?e ei^te
age of blissed men in hevene, and in }>es eijte agis endi])
al ))is world.

And so al pes laborers toke ech one his peny. But men of pe first
hour demeden pat pet shulden have more J)an men of ])e enleven]?e
hour, ffor pei travailiden first and longer. And pus pei grucchiden
ayn pe housebonde, and seiden to him ; pes comen in pe last houre,
andpou madist hem evene to us, pat bar en pe charge and pe hete of
pe daie of traveile. But he answeride to oon of hem, and seide pus
to him, Frend, Y do pee no wronge ; for of a peny pou cordist wip
me. Take pat is pine, andgofulpaied,for Y wole ^yve pis laste
as myche as Y wole ^yve pee. Where it is not leveful to me to ^ do
wip my owne ping as Y wole ? Wher pin eyen ben wickidfor pat
Y am good? pus shal pe laste be firs te, and pe first be last ; for
many ben clepid, but f ewe of hem ben chosen, pis grutchinge of
)>es seintis is not stryvinge of hem, but woundringe in soule, as
Seint Gregore^ sei]>. And so ]?is demynge and grutching J)at |)is
gospel speki]) of is woundrynge in soule, and jjankinge of
Goddis grace, \2X he 3af so myche joie to men for so litil
traveile. For more joie jjei my3t not have, but fuUi as myche
as }>ei wolden. And so shal al witen wel J)at God doi]? no wrong
to hem, but \2X he hi^t hem graciously, he ha]? fully ^yven hem ;
ne noon of hem shulde grutchen a^en goodnesse of jjis just
fadir, for he may jyve of his owne, more J?an ony man may

* So in B and C ; om. A.

' See the nineteenth Homily of
Pope Gregory (Benedictine edition,
Paris, 1705), vol. i. p. 151 2. The
labourers that murmured are inter-
preted to mean the saints under the
old dispensation, who, though they

had merited heaven by their good
lives, yet obtained it not, till the
descent of Christ into hell had set
them free, and opened to them the
gates of Paradise.

I Cor. XV. 52.

Sleep in pur-
gatory.

102

WVC LI F'S

The parable of
the sower.

Interpretation.

, disserve bi mannis ri5twisnesse, or evenhede^ of ony chaffare^.

And so God sei]? to ech seint )?at he shulde take his mede by
' grace, and so go in to })e blisse of hevene where seintis shal

ever dwelle in pees.

Sexagesime Sonday Gospel.

[SERMON XXXVIII.]

Cum turha plurima. — Luc. viii. [4.]

pis gospel telli]? in a parable hou })at holy Chirche growide
bi graciouse sowynge of Crist, and growinge of J)is holy seed ;
and in tyme of Sexagesime men sowen bodili seed, pe storye
of jje gospel tellij?, Whan myche puple was come to Crist, and pei
hastiden of citeis to heere of him Goddis word, he seide hi a simili-
tude ; He wente out pat sowip ay to sowe his seed in his lond ;
but on foure maneres felle his seed upon his lond. Sumfellen
bi side pe wey, and was defoulid, and foulis of heven ete it. And
sum felle on a stone, and whan it was sprongen, it dryed up, for
it hadde no moisture. Sum felle among pomes, and pomes grow-
inge strangliden it. And sum felle in to good erpe, and pat s prong
up, a7idmade an hundrid fold fruyt. And Crist, seiyng pes ivordis,
cryede and seide to jje puple. He pat hap eeres to heere, heere he,
and undirstonde J)is witt. And evermore, as seintis seyen, whan
God biddi|) men heere Jjus, his sentence is presciouse and
shulde be markid wel of men. And his disciplis axiden him
what 7}ient pis parable, and Crist seide unto hem, pat to hem
was grauntid to hiowe pe privy te of pe rewme of God, and to
oper men in parablis, pat pei, seynge wij?outen forJ>, se not
wi]?ynne in her soule, and pei heerynge j)e wordis of ]?e parable
undirstonden not J?e witt of ]?em.

Crist ?,e.\diQ pat pis is undirstonding oi ]>\'S> parable, pe seed is
Goddis word, })at felle to men on foure maneres. — pis first seed
is Goddis word, |)at fell in sum biside ]>e wey; for sum ben

^ ony nede, C.
a The meaning is, ' or according lo the just understanding of any bargain.'

SERMONS.

■03

cumbrid wi}) })e fend, and so defoulid wij? })e worlde |jat j^e er)?e
is not able to take |)is seed and hilen it ; and her/ore comep pe
ftmd and takip Goddis word fro |:^er hertis, for he puttij? in her
]70U5t strange |)ing fro ]?is seed and so he taki]) fro ))er witt |)e
vertue of Goddis seed. And herfore it is perelous to dwelle ]?us
biside J?e weye, and be defoulid wi|) |je fend and wij? sentence
)jat he wole teche. pe fend taki}) fro men Goddis word |?at \qa
trowe not in it; and for, bi suche trou|)e, men may sunnest
be saif, J)e fend purposij? to take awey Goddis word, last ]>at
men trowen in it, and so be saaf. pe fendis may dwelle in
comoun weye, where God wole not sowe his seed, and pike
awey jje seed biside, and aspie unsow place, and gedere jje seed
))at is sowen. He ha]? noo power of }?is seed, but power of jje
man by synne. And jjus men out of bileve, ])at ben hardid in
f^er untreujje, maken a comoun weye and playne, where fendis
and beestis may freely go ; and on londis biside ]?is weye ben
many voide places, for many semen in bileve, but feij? is voided
fro hem. p^ secounde place o/^is lond |)at Goddis seed is sowen
ynne, is stony lond wi]? brood stoonys, upon which pis seedfallip^
and stones ben hard and er})e litil, and for a tynie pei taken wip
joie pe wordis of God Jjat ben sowen, hut hem wantip rootis of
charite ; and so J)ei turnen to ])e world, for coveitise of worldely
goodis. And J)is seed wanti]? rotis of love to stonden in Goddis
lawe, for jjei loven more erjjely goodis ]?an \q fruyt of bileve.
For ])is seed of Goddis word mut be rootid in charite, so \dX
nei))er poverte ne peyne ne manasse made of Antecrist make
men falle fro Goddis lawe, for stabilnesse in |)e roote. ^e pridde
lond jjat taki}) })is seed is ful oi pomes and yvel weedis, and ]?es
growen up wi}) })e corn, and distrye good seed ; for siche ben
30ven^ to worldely lustis, and lustful ])ing lyke}» hem, as })ingis ])at
plesen \q bodi, as mete and drynke, and ydlenesse, and leichery,
wi}> worldely goodis ])at susteynen bodily lustis. And })us it
fare]) as Gregory sei}> ^: al 5if rychesse liken ])e fleishe, ne])eles
})ei ryven^ })e soule, and maken it bisye aboute veyn })ingis ; and
})us })ei prycken and wounden })e soule, as })ornes done harm to
})e fleishe.

' So B ; A has -^yve. ~ reyven, C.

^ S. Greg. Homil. in Evang. xv. § 3.

T04

WFC LIF'S

The good
ground

I John ii. i6;
James iv. 1-5.

John xii. 24.

Questions
raised and
answered.

And ]?us )3is lond is undisposid bi |>ree enemyes of a man,
))e which be, })e fend, jje world, and J)e fleishe wanton of a
man. Of j^es speken Joon and James, and Crist here in her ^
wordis; for |)es |?ree letten Goddis word to bryng for]? fruyte
in mannis soule. And )?erefore, ^if \o\x coveite in God )>at his
seed profite to J)ee, chastise wele ]?es |)ree enemyes |>at letten
Goddis seed to growe, and |)an ]?ou hast good land and wel
disposid to take ])is seed, and it bryngi]> in siche soulis fruyte to
an hundrid fold ; si]? goodis of blisse jjat ben in hevene passen
alle oure goodis here, as an hundrid done oon. And ])es in
substaunce ben })is seed, and |>is lore is profitable to holi Chirche
and maki[) it growe, and reisij) it fro J)e er|)e to ]je heynesse of
hevene. pis seed ha]? many propertees J?at fallen to bodily seed,
for it is litil in quantite and ]?e vertue of it is hid, but Goddis
grace mut quykene it, as lijt of hevene quykene]? o])er seed, and
dewe of grace ])at come]? of God, wi}) ]?e hete of charite, norishen
J?is goostly seed, and maken it growe up to hevene. But as J)e
gospel of Joon sei]?, })e corn of whete falli]? in to er]7e, and si]? it
die]?, and ]?an it growe]? many folde to myche corn, pis whete
corn is Cristis bodi, }?at bicam man here in er]7e, ]?at first was
deed and sij? roos, and brou3te of him many partis; and ]?us
growide holi Chirche from oon to hir ful noumbre. But beestis
and lymes of ]>q fend be myche to blame for J)is fruyte, for \q.\
letten it to growe many weies bi fendis cauteUs, and sum, bifore
)>at it be rype, ]?ei kitten^ and^ letten fruyte to come. And her-
fore hey wardis shulden be ware and do ]?er ofiice in ]?e Chirche,
for ellis ]?ei ben trai tours to God, in fals kepinge of his felds.
And vertues of a soule, and specialy mannis pacience, ben as
marie or dunge to men, and maken hem bryng for]? siche fruytis.

Aboute })is tixt may men doute, how ])is seed may wexe
drye, or faile in ony wyse, si]? it is Cristis word, and Crist
seij) \2X hevene and er]?e shal passe and faile, but not his
word. But here we witen how treu]?e of God may not faile
in his substaunce, si]? it is kynde of God, ]?at nedely is yS.
ou^t be; but \t fruyte J?at it shulde make may faile in men
by synne of hem. And ]?us ]?is seed haj? many names, and bi

hh, C.

^ om. E.

^ om. E.

SERMONS.

T05

many resouns is knowen, and bi diversite of resouns may men
assoile J)es doutes. But moreover )?es men douten here, si]?
God is sower of |)is seed, and He is ful of witt and myjt, whi
sowij? he in yvel lond ? But here we shal undirstonde )?at noo
defaute may be in God; but as he 3yve]> reyn and wedris to good
men and to yvel, so he offrid his seed bojje to lond good and
yvel ; and al ^if fruyte J?at it shulde have perishe ofte for mannis
synne, nejjeles substaunce of J)is seed may not faile, si|) it is
God. And ]?us mene]? Anselme^ |?at jjere is no treuj?e but oone,
for ech treu])e in his ground is ]?e first treu|)e of alle. And leve
we to 5onge men scole tretynge of J>is matere, but ^it men douten
what move]? God to wi])drawe his grace fro men, and to lette
))is seed for to growe, as he shewij? it in parablis. But here
sei]? Poul jjat no man shulde blame God for his good dede, si]?
he doi]? bi his grace al ]?ingis ))at he doi]?, and wijjdrawi)? never
his grace, but 5if man unable him selfe ; and |>an bi ri^twisnesse
of God nedij) ]jis synner to be punishid. But sum men seyen
jjat alle |)ingis moten nedis come by God, and so what harmes
comen in j^is world, profiten unto ]?is world, eijjer^ to make
good |?ing beter, o])er to make good anewe^, or ellis to preyse
God and to joie for peyne J)at is to men in helle. And so Crist
telli)? in parablis his witt for many causis. First, for men
unworjji to knowe it ben blyndid bi derke speche; moreover,
for men ]?at medefulli traveilen for to knowe )>is parable witt
bojje shal traveile more medefulli and betere printe |)e witt J)us
gate; and also, in siche parablis as myche philosophic is
knowen as is nedeful for a man for to cunnen in Jjis weie.
And so, 3if God ordeyne })us, it is best ])at it be so.

^ eu);>er, A ; for, E ; the reading in the text is that of B.
onewe, A; 0/ neive, E; of new, C.

2 So in B ;

" ' Improprie hujus vel illius rei
esse dicitur [veritas] ; quoniam ilia
non in ipsis rebus, aut ex ipsis, aut
per ipsas, in quibus esse dicitur, ha-
bet suum esse ; sed cum res ipsae
secundum illam sunt, quae semper

praesto est his quae sunt sicut de-
bent, tunc dicitur hujus vel illius
rei Veritas.' S. Anselm Dialog, de
Veritate, ch. xiii. The heading of
the chapter is ' Quod una sit Veritas
in omnibus veris.'

Rora. ix. 18-23.

io6

WYCLIF'S

Christ foretells
his passion.

QUINQUAGESIME SONDAY GOSPEL.

[SERMON XXXIX.]

Assumpsit Jesus duodecim discipulos. — Luc. xviii. [31.]

pis gospel tellij) how Crist warnede his disciplis bifore of his
passioun, to teche \2X he ordeynede it, and suffride not a3ens his
wille, but chees for love \2X he hadde to man to sufTre ])us and
bigge man. Jesus toke his twelve disciplis, and seide pus unto
hem, Loo, we steien to Jerusalem, and alle pitigis pat ben writun bi
prophetis oj mannis sone shal be endid, as ]?ei nedis mote. Crist
clepi]? himsilf mannis sone ble]?eliche \ for |>is cause. Foure
maneres j^ere ben of men jjat ben brou3t in to J)is world, pe
first man was made of er]je, but Eve was made of man. pe
J?ridde man cam of hem two by comoun gendrure of man ; but
Crist worshipid ^ womans kynde, and cam bi myracle of Marye,
so Jjat whan ]>at Crist clepi]? himsilf wommans sone, or his
modir womman, he specifie]? his manhede. And so, jif prophetis
and o]jer men weren soj^eli seid mannis sones, najjeles Crist was
propreli sone of a persone of mankynde, for he was a virgyns
sone, wijjoute man |)at gate^ Crist of hir. pes forfadris of whiche
Crist cam, as Abraham, David, and o|?er, gendriden not Crist of
Marye, for she kepte ever her maydenheed. And so for worship
of his modir, and of kynde of men and wommen, Crist wolde
clepe him mannis sone, and specific his manheed. Sixe J?ingis
telli]) Crist to come in his passioun. First, Crist shal be '^ovun to
Pilat and kny3tis, to be slayn ; and alle |)es weren hepene men,
and figuriden^ jjat jjei shulden be turned. And ypocrisie of
Jewis, whan \^\ feyneden unleveful to hem for to slee Jesus
Crist, tellij) \2X \€\ shulden be endured b. After Crist was many
weies scorned, and aftir he was tormentid, and after he was spitt
upon ; and aftir ])is turment he ivas kild, and he roos on pe pridde
day, as it was shewid aftir in dede. But disciplis oi Jesus undir-
stoden not of pes sixe pingis ; for al ^if })ei herden ]>q voicis, ]>ei
undirstoden })an noon of }>es, for it was unsemely to hem })ai

' bleliche, B, C, E. -' gat, B, C. ' figurid, C.

^ That is, dignified. '' That is, hardened.

SERMONS.

107

ony of )?es jjingis shulde falle ; and so \)t\ supposiden jjat Crist
spake mystily in |)es wordis. And whan Crist cam nyy Jerico^
a biynde ma?i saie bi pe weye and beggide, for synne of jje puple
})at wolde not helpe him wi}>outen siche begginge, al 3if Goddis
lawe forfende siche beggars for to be. Whan |)is biynde man
herde jje '^m'^Xq pas singe wi|> Crist in j?e weye, he axide what pat
was ; and pei seiden ayn to him pat Jesus of Nazarep pas side
perbi. And he criede on him, and seide, Jesus, pat art David sone,
have mercy on me. And men pat wenten bifore Crist blameden
him, and bade him holde his pees ; but he cryede myche more, David
sone, have mercy on me. And Jesus ble]?eli dide mercy whan he
was clepid David sone, for it was soj) bi Goddis heste; and
David was woundirful meke, and figuride Crist specialy in many
J)ingis ))at felle to him. A?id pus stood Jesus, and made pis man
be brou^t to him, and whajine he ca7Ji nye, Crist axide him, what he
IV aide pat Crist did to him. And he seide. Lord, pat Y see. And
Jesus seide to him, pan loke pou, pi bileve hap made pee saaf. And
he saw a7ioon, and suede Crist, heriyifige^ God ; and al pe puple,
whan pei sawe pis, yiven loovynge'^ to God.

pe goostly sence of ]?is gospel move}) men to vertues, al if
fleisheiy disciplis undirstonden ])is not. A vertuous man must
suffre of his kynde six maner of suffringis, as Crist dide
here, and j^an in siche pacience is pis man ordeyned to go
to hevenly Jerusalem, as Crist wente here in er])e to bodili
Jerusalem. A man shulde first be 50vun to jjes he]?ene fendis ;
and l^ei first scornen ]>\s man, and tempten him bi his fleishe ;
and si)) jjei puten him on ]>q cros to chastise his fleish as Poul
dide, and sij? to die to ))is world, and si]) to ryse spiritualy,
for |)us men shulden flee J)er fleishe and ryse to God in ])er
goost. And 3if ])es wordis ben scorned of fleishly men and
worldely, ne])eles it shulde be |)us, bi bileve Jjat men shulden
have ; and ])us we shulden sue Crist, suffringe as he suffride,
and we shulden wende bi Jerico, and speke wi]) |)is biynde man,
and do werkes of mercy to him goostly as Crist dide. — Jerico
is |)e mone% or smellynge J>at men shulde have, for ech man in

' So B, C, E; heerynge, A. '^ lonyng, E; lowyng, C.

* Jericho means " ' place of frag- derive it from r\y , Jar each, the

ranee,' from r\T\, Rnach, to breathe, moon." (Smith's Diet, of the Bible.)
n"*"!!!, to smell; older commentators

The blind man
restored to
sight.

Mystical sense.

t Cor. ix. 27.

io8

WFCLIF'S

J)is lyf shulde smelle Crist, and sue hym. And ri3t as ]je mone is
principale planete after |je sunne, so Cristis manhede is principal
after his Godhede. And as fadris of |?e olde lawe smelliden
Crist in ]?er dedes, so myche more we shulden now smelle Crist
in alle oure dedes, and ]?anne we shulden sue j?is moone, and
eende sikirly ])is weie. For J)is smelle is Crist, clepid plantinge
of rose in Jerico, and his weye is smellinge of a ful felde ])at
God hadde blessid, and |)is smel hadde Jacob and ojjer fadris
)?at trowiden in Crist, pis blynde man is mankynde jjat was
blyndid bi synne, and beggide bojje of God and man, for it
was nedid herto. Ech man mote begge of God and axe of him
his ech dales breed, and begge goostly werkis of mercy of his
bre|)eren, for Jjei ben slowe to do ]jes werkes as J^ei ben holden
to do bi ]?e lawe of God. And |>es men sitten bi ])e weye jiat
ben temptid of J>e fend, Jjat takij? of hem Goddis word, and
maki)) hem pore in bileve. pes men heeren jjat Jesus passid bi
))is wey in many membris, and ]?ei cryen fast on him to helpe
hem in ])is nede ; but Jesus biddij? siche blynde men to be brou^t
to him in jjer bileve ; and ])ei axen first of Jesus, to see wel in
ri5t bileve. And men ])at ben worj^i herto, seen anoon in \qt
bileve, suyinge Crist and lovynge God, for J?an )?ei witen how
]?ei shulden lyve. But J?es men ]?at comen bifore blamen faste
)>is blynde man and letten him for to crye and axe helpe ]>us of
Crist. For many comen not wij) Jesus in |)er lore jjat Jjei techen,
but comen bifore him, and seien \>2X \qi ben betere ]?an he, and
suen him not in jjer lyf, but holden a lyf ]jat ))ei have founden.
And Jjes men ]?at smellen Crist in his lyf, and his lawe, ])ei
clepen hem ypocritis, and maken hem ceese to speke of Crist.
But |)es men ]>at saveren God bi suche wordis, speken more,
and preien Crist to helpe hem to ))e tyme j)at jiei ben dede, and
ever Jjese^ men smellen more of Jesus Crist, J>at is ]>\s rose. For
good J)ing comfortijj men, 3he more whan it is more defoulid.
And j)us })ei seen and suen Crist to hevenly Jerusalem, and
loven him in word and dede from ]>q tyme jjat jjei have \\s sijt.

^ So in B ; \>es, C ; \>is, A.

SERMONS.

T09

PE FIRSTE SONDAI GOSPEL IN CLEENE LeNTUN.

[SERMON XL. J

Ductus est Jesus in desertum. — Matth. iv. [i.]

pis gospel tellij) how Crist was temptid Jjre tymes of j^e fend,
and how he overcam j>e fend, to teche us, how we shulde do.
pe storye telli}) J>at Jesus ivas ladde of pe Holy Goost in to pe
desert sone after his fastynge, to he temptid of pe fend. For \^
fend tempti]? men, whan he supposi}> |>at |?ei ben moost feble.
pe fend supposid ])is of Crist whaji he hadde fastid fourty daies,
and resouns of ])Q fend, where Crist was bo])e God and man,
marrid him so ])at he wiste nevere where |?is was so}? or fals.
And J)is coveitide he to wite, for |>anne he wolde have lettid men
to do Crist })us to |?e de]?, lest he savyde mankynde. It was
not pleyne to \>q fend ]jat Crist was God for J)is fastynge. For
Moyses and Ely boj^e fastiden fully fourty daies, and 5it nei]>er of
hem was God, as |je fend wiste wel. But Jesus bi his manere of
fastinge passide bo]>e Moyses and Hely. For Crist fastide fourty
daies, and neijjer ete ne drank in Jjis tyme, and he was in quyke
age, and listide wel to ete, and he was not occupied on o])er-
wise as ]?es two weren. Moyses was in ]?e mount wi]? God, and
fed wij) him in al ]?is tyme. Hely was an oold man, and fedde
wij? drede of Jjc kyng. But Jesus was a ^onge man, and fourty
daies lyvede wi]? beestis, and suffrid of God for to hungre more
|)an ony o])er dide. And so Crist passide bojje f)es two and
Joon Baptist wi]) hem, al 3if he lyvede after comoun lyf to jyve
ensaunple to his Chirche, but Baptiste lyvede more comounly
peynful lyf |)an dide Crist.

pe fend bigan to tempte first Crist at pryde and glotonye,
for him Jjou^t bi Jjcs two he shulde sounest overcome Crist.
pzi- tempter seide j)us to Crist, "i^if pou be Goddis sone, sey pat
pes stones be maad loves, for Jje fend wiste wele jjat |jis my5te
God lijtly have do, for Crist dide more wounder whan he made
J)is world of not, and whan he fed so many folk wi]? fyve loves
and fewe fishes, as jje fend wiste wele after, but yX |)is was hidde

The tempta-
tion of Christ.

The first temp-
tation.

no

WrCLIF'S

The second
temptation.

fro him. And here we witen ]?at oure philargis ben more foolis
J>an is ]>e fend ; for |?e fend \yote wele }?at God may li3tly make
stones loves, but oure philosophris seyen as foolis J^at J)is ]?ing
may no wey be. And so Ipe fend supposid of Crist, 5if he
were God, he shulde do |)is, bo]?e for shewynge of his my^t
and for to ^ abate his hunger. But here answeride Crist to
]>e fend bi autorite of holy writt, and seide, // is writun J^ere
inne pat 7iot oonly in breed lyvep f?ian, but in ech word pat
comep of Goddis moup ; |?at is, his vertue to speke to men in
J)er soule; and ])is passij) erjjely breed. And so ]?e fend
failide foule in jns temptacioun of Crist, for 5if Crist wolde
for pryde do j?is myracle, and make |)us breed of stoones, he
wolde in comunalte ^ do jjis dede, and not ]?us oonli in desert.
And 5if Crist my^t |jus make breed, he my5t ]?us make bo]?e
fleish and fishe, and ]>an Crist hadde noo nede |?us to hungre
a^ens his wille. And so j)e fend was a fool whan he temptide
Crist j)us. But Crist answeride wisely, and for to 5yve men
ensaumple to answere bi Goddis lawe, and to love more it jjan
er])ely ]jing. — A sophistre wolde denye ]?is resoun jjat J>e fend
made to Crist, but he coude not teche ]?us ]?at Goddis word
is more to love ))an ony er|?ely mete, and so it shulde not
be lefte ]?erfore. And )?us 5if we can answere covenably bi
Goddis lawe whan \zX we ben temptid of pryde, of glotonye
or ojjer synne, we may wel overcome |)e fend and ech jjing ])at
temptij? us ]?us. For ^if we love betere Goddis word ]?an ony
mete }>at we shulden ete, we shulden not leve Goddis word
and chese ])is mete a5ens resoun.

pe secounde temptacioun in which Jje fend temptide Crist
was done on j)is manere, for to move Crist to pride. \fe
fend take him in to pe holy citee, and as men seien comounly,
]?e fend bare him over Jerusalem, as Crist were fleyng in
J>e eire, and putte him above pe pynacle of pe temple : jjat sum
men seyen weren ]?e aleis, and seide to Crist, yf he were
Goddis sone, pat he shulde make hini silf go doun. And herto
aleggid ))e fend to Crist ]?e psalme, \2X he my^te surely do jjis,
for God bade his aungelis of Crist to kepe him in at his weies,

^ So in B and C ; om., A.

communete, B.

SERMONS.

Ill

lest he hurte his foot at pe stoone. And myche more Crist shulde
not hirte him at |)e eire, ne in his fallyng at jje er|)e, ne at no
|>ing )>at Crist mette. And here men passen foly of j^e fend.
For he wolde alegge holy writt in temptacioun of Crist to prove
him ))at it were sykir; but Antecrist deyne|) not to alegge Goddis
lawe for his power; but he sei]? |)at if men denyen it )?ei shal
be cursid, slayn, and brent ^. But |jus J>e fend temptide not Crist,
al 3if he were of more power J^an ben j?es Antecristis disciplis
to tempte Crist or Cristen men. But Crist answeride bi holy
writt as J>e fend aleggide it to him, and seide to ]?e fend ])at it
2vas writun pat noon shulde tempte pe Lord his God. But it were
al oone to lepe doun |)us and to tempte God. And so, si}> Crist
chargide more Goddis word j^an ony worship or mete, myche
more he chargide J>e synne Jjus for to tempte God. — Lord ! what
nede shulde Crist have to lepe doun ]?us fro \q pynacle, si]? he
my^te on ojjer maner surely come doun bi Jje aleis. And ^if
men perseyveden not ])e heyng^ of Crist to ]/e pynacle, ne
berynge of him over \q citee, for mennys eyen as it is seide
weren hid fro lokynge upon Crist, myche more men shulden
not wite hou Crist cam doun to ])e erjje. For lesse it is to come
doun from an hey place }>an to come |)ider. And jjus feilide
foly of j^e fend to tempte Crist ]>us to pryde. But here men
douten comounly what it is to tempte God, and it is seid
comounly ]?at ech man temptij? God f)at chesi]? |)e werse weye,
and levej? jje beter jjat he shulde knowe. And so no man may
do synne but 3if he tempte God in a manere, for God dide no
wronge to man jif he dampnede man for synne, were it never
so li3t synne, and ^if his temptynge were never so stronge. And
|)us |)enken many men, })at who ever entre a newe religioun |?at
was not first ordeyned of Crist, he tempti]? God and synnej)
gretely. For two weyes ben putte to him. pe toon is re-
ligioun of Crist of whiche he shulde be sure bi feij? Jjat it is J)e
best ]?at may be, and J)e to}?ir is new founden of synful servauntis
of Crist, j)at men shulden wite is not so good as Cristis ordre

^ hyeng, B, C.

Those tempt
God who eater
a new ' re-

lijjioun.'

^ This passage alone would prove
that there had been question among
the bishops of resorting to the tdtif7ia

raiio of fire and faggot, many years
before the enactment of the statute
of 1 40 1.

112

WVCLIF'S

The third
temptation.

Apoc. XX. 2.

more lijt. And so ])is man tempti]? God J)at chesi|> ])us j^is newe
ordre, and jjis synne is comoun now among men for chesing
of state. For who ever chesi]? him a state to lyve inne, and to
serve God, but ^if he trowe ]?at J)is state be betere to him and
more siker, jjat man in ]?is temptij? God, and ])is man mut putte
awey ])e worlde, J?e fend, and his fleishe, ])at ]jei disseyven him
not in chesynge of siche state.

pe })ridde temptinge of |?e fend made to Crist is ]?us told.
p(? fend toke Crist in to an hill pat tvas ful hi-:,, and shewide
hym al pe rewmes of pis world and pe jqye of hem, and seide
to Crist, Al pise shal Y ^^yve pee, yf pou falle and loute me.
And pan seide Jesus to pe fend, Go awey, Sapanas, ffor it is
writiin in Goddis lawe, pe Lord pi God pou shall worshipe,
and to him oone pou shal^ serve pus. And here men marken
how |>at Crist was pacient in two temptyngis bifore, but in ]?e
]?ridde he my3te not suffre }>at ne he spake sharpely to J)e fend.
And in ])is be we tau^t to suffre mekely oure owne wronge, but
a3en wrong of God we shulden be wood to venge it. For |>us
dide Crist and^ Moyses and ojjer men ]?at sueden him. And ]?us
in j?ree temptaciouns oure Lord Jesus overcam Jje fend by ]>e
wisdom of God, and autorite of holy wrytte. And 5if we
marken wel ])es })re, we may not be temptid of yvel spirit, but
5if we have lore to overcome him, 3if we studien wel J)is gospel.
And after |jes })re victories pis greet fend lefte Crist, and good
aungelis comeji to him and serveden to hi7n as toper God. And^
sum men seien \2X |)is fend was Saj^anas, jje moost of alle,
Jjat si]? was bonden in helle a Jjousand ^eer, as seint Joon seij),
for as men seyen comounly whan a fend is J)us vencushid,
he ha]> no power to tempte \2X man, and specialy of \2X synne.
And })us delyveride Crist |)is world of })is fend and his felowis,
j)at \€\ anoiden^ lasse his Chirche after bi )?is })0usand jeer.

' schalf, B, C. ^ So B and C ; A has to.

has As. * anoieden, B; anoyden, E.

^ So B and C ; A

WYCLIF.

SERMONS.

113

J?E SECOUNDE SONDAI IN LENTEN.

[SERMON XLL]

Egressus Jesus secessit in partes Tyri. — Matt. xv. [21.]

pis gospel tellij) a myracle of Crist to stire men to hope
mercy, al ^if \€\ ben synful. pe story telli]> how Jesus wente oute
oj Jude andjel in pe contrees oj Tiry a7id Sidon, ))at were countres
occupied wi]? hejjene men, and ny^e to Jude. And hem visitide
Crist, and lo, a woimnan oJ Canaan wente out oJ hir coostis, and
cryede upon Crist, and saide pus to him, Lord, have mercy on me,
David sone, my dowi^tir is yvel traveilid oJ ajend. And Crist to
contynue devocioun of ])is womman, ajisweride not first a word
to hir. And here may we lerne to contynue oure good werke,
al 5if God graunt not oure wille at jje bigynnyng ; for God wole
have oure herte devoute to him wij^outen ende, here and in
hevene. pe disciplis cam to Crist and spake pus to him. Lev e pis
womma7i,for sche criep ajter us. But Crist answer ide and seide
J7US comounly^^, Y am not se?it but to pe perishid sheep ojpe hous
of Israel, wher ]?is woman be siche^. And bi pis pis womman
came and loutide Crist, a7td seide. Lord, help me, and Crist
answeride and seide. It is 7iot good to take pe breed pat fallip to
children and '^yve it to hou7idis to ete fro Jjes children. A7id pis
wom77ian answeride knowinge Cristis speche, a7id grau7itide pat
it were good ; as if she wolde mene ]>us ; si]? ])0U clepist me an
hound, and Y suffre mykely, 5yve ])0U sum mete of children
to )?is \iOM'i\^, for whelpis eten of crummes pat fallen fro lordis
boordis. A7id Jesus answe7-ide to her, and wiste hir entent^, and
seide J 0 W077i77ian, grete is pi feip ; be it done to pee, ri'^t as pou
wilt. A7id hir dowdier was heelid ri'^t in pat hour.

Here men douten comounly, where Crist mysseide ]>is
womman or scornede hir, or putt on hir jjat she was an hound.

^ So rightly in E ; A and B include the words in the italics,
rightly in B, C, and E. The clause is included in the italics
^ So rightly C ; clause included in the italics in A and B.

2 So
in A.

The healing of
the daus^hter
of the woman
of Canaan.

comounly is equivalent to ' in general terms.'

The use of
scornful
or ironical
language
sanctioned
in Scripture.

SERMONS.

ir4

WFCLIF'S

I Kings xviii.
87.

2 Cor, xii. 13.

Mystical sense.

Or ellis al J>es wordis of Crist shulde be take axingly, —
Here we shal bileve [jat Crist dide alle gatis evene as he
shulde do, and |>us ^if Crist scornede hir, ])at Y dar not seye,
scornynge was leveful, as holy writt prove|>. For Hely ))e
prophete bade priestis of Baal jjat |)ei shulde strongely crye,
leste |)er god slepte, or spake wij) o])er men, ]?at he my^te not
here hem. And |)us scorne|> Poul spekynge to Coryn|?ios,
Where Y dide lasse to you jian o]?er apostlis diden, but |)at Y
toke not of 30U, for^yve ^e me \\s wronge. And so ofte in
Goddis lawe is scornynge wel ment, as 3if it were leveful done
on good manere. But it is seide comounly |>at \re |)ingis ben
hard to men, to scorne men medefully, or medefulli plete wij?
men, or ellis for to fi^t wi]) man, bi ]?e weye of charite. But al
jjis may be done, as wise men ]?enken. But for J>ei ben perelous,
many men supposen |)at Crist uside hem never, but wente \e
kyngis hye weye. And so Crist axide^ bi manere of ques-
tioun where it were not good to take children mete and 5yve it
unto houndis, as who sei|>. Telle ]?ou, and }>us hej^ene men
weren clepid houndis of Goddis folc, for properte of houndis
acordinge to hej)ene men. But jjis womman mekely grauntide
si]? question, and }>us men clepid houndis may bicome Goddis
children as it bifel of many he]?ene, ]?at weren convertid to Crist
and made Cristene- men. And }?us Crist preiside ]?is womman
by hir greete fei]?, and wi]? j>is bodili myracle made hir soule
hole, and liguride |>at hej^ene folk shulden be turned to him,
and of men jjat weren first houndis shulden be maad by grace
his children. And so J)e word of Crist ^, jjat he was not sent but
to ]?e seke children of Jacobis hous, was soo|> to ]?is entent,
]>at he was sent to hele J>es. For what man it be |?at Crist
converti]? and save]> him in hevene, he is Israelis sone, for he
supplanti]) Jje fend as Jacob dide Esau, and he is maad a man
jjat see|) God bi fei)). And Crist is clepid ]?us bo|) Jacob and
Israel, and o]>er holy fadris J^at figureden Crist, and ])us men
ben maad by grace of ]je hous of Jacob.

But it were to wite \q moral sense of ]?ese wordis, si]) ])is
kernel is more swete ))an sense of ])e storye. Tyrus and

^ So B and E ; axid, C ; axinge, A. '^ A and B insert here the word

sheivi]?, which makes the sentence ungrammatical ; E and C have it not.

SERMONS.

1 1

Sidoun weren of \>e lond of biheest, nye ]>t hill of Libanye,
but Israel sufficide not to cast hem out of })is lond, and so
hejjene folk dwelten ])ere til |>at Crist earned And so |)is
paynym womman is ]?e substans of mennis soule, j^at is moved
of God to preye for hir dou3tir heele. For bo})e vertues of j>is
soule and werkes )>erof ben drecchid' of ]?e fend and lyven un-
medefully. And suche a soule wendi)? out of J>e coostis of
Chanaan, ffor it forsaki}? |)e paynym life [^at it was before inne,
and it sekej) not oonly Crist in \>t hous but upon ]>e weye, and
crye}) on him keneli ^ whan by contemplacioun it is devoute in
God. And in doinge of werkes it preie|> to him ]>at it do fully
to plesaunce of God. And interpretacioun of Canaan acordij),
si]) Canaan is chaungid or chaunging '^, and a soule j^at is first
hej>ene and ])us turned to Crist is chaungid by myracle more
|?an ony body. And Crist norishij) and scharpi)? \>q preier of
siche souHs til j>at )>ei ben worjji to have grace of him. And so
j)es soulis knowun ]>at |>ei ben seke sheepe of )>e hous of Israel
J)at have nede of confort. And J)ei seien |jat siche whelpis
shulden ete trenchours of lordis, and knowe how God ha|) fed
his children, and so do bi hem. For it is li3t to God to make
of siche whelpis hool sheepe of Jacobis hous, and j>us converte
her soulis. And J>us bi greetnesse of feij? enfourmed wi|> charite
ben siche soulis maad hool, and turned unto Goddis children.
And ri^t as in Cristis tyme, and after bi hise apostlis, he turnede
many hej)ene men to Cristis religioun, so now in tyme of Ante-
crist ben Cristene men maad hejjene, and reversen Cristis lawe,
his lore and his werkes. As now men seyen )>at ]>t\ shulden, bi
lore of Jjer fei)>, werre upon Cristen men, and turnen hem to |>e
pope, and slee J?er persones, ])er wyves, and |)er children, and
reve hem j^er goodis, and j)us chastise hem. But certis ))is
came nevere of chastyment of Crist, sij? Crist seij> he cam not to
lese lyves, but save hem. And herfore ]>\% is chastyment of t^e
felle fend, and nevere chastyment of Crist, jjat uside pacience
and myraclis. For Crist techij? in his lawes |)at al )>at we shulden

dretchid, E.

So B ; kenely, C, E ; A has keneely.

a This sentence is almost literally
translated from De Lyra.

^ See Excursus at the end of the
volume.

An allusion
apparently to
the crusade
of Bishop
Spencer.

I 2

ii6

WFC LIF'S

wille ]?at men diden skilfulli to us, we shulden do to hem. But
what man wolde by skile be })us chastisid of his bro]?er, for
mannis obedience |)at he douti]? to be a fend ? Crist axide not
siche obedience to be done to him, but who so wolde wi]? good
wille obeishe to him wijjouten 3ifte, Crist wolde take hem to
grace ; but }?es men taken to tirantrie. But, as ]?e sixte sermoun
sei]?^, scribis and pharisees seiden ]jat man-sleynge was forfendid,
but neijjer yre ne yvel word. But Crist diffine]? ]?us, jjat who so
is wro]? to his broj^er is worJ)i of jugement, to be dampnyd in
helle; and who so wi|> )?is ire spekej? wordis of scorne, he is
worJ>i to be dampned bi counseile of J)e Trinite. And whoso
wi|) |?is wra]7e spekij? folily wordis of sclaundre, he is wor]?i to
be punishid wi|> ]?e fier of helle. INIyche more 5if preestis now
wi|70uten cause of bileve sleen ^ many ])Ousand men, ])ei ben
worpi to be dampnyd — Croiserye ne assoilinge feyned now of
prelatis, shal not at \>q dale of dome reverse Cristis sentens.
And take we hede to J>es Jjree J)at Crist chargij? bi ordre : wra))e,
and scorneful speche, and foli speche of sclaundre ; and to J)es
]?ree Crist shapi]? jugement, conseil, and J>e fier of helle. It is
hard to be dampned bi jugement of Cristis manhede, but it is
hardere to be dampnyd bi conseile of J)e Trinite, but it is
hardest to be putt bi jjes to jje fier of helle. Lord ! 5if God
punishe ])us wille and mannis wordis, myche more shal he
punishe wille, word, and wickide dede.

pE t>RIDDE SONDAY GoSPEL IN LENTEN.

[SERMON XLII.]

The miracle of
casting out a
dumb devil.

Erat Jestcs ejiciens demonhim. — Luc. xi. [14.]

pis gospel tellij? how Jesus bi a myracle and witty wordis
enforme}) his Chirche to flee synne and perel Jjerof pe storye
telli]? how Jesus ivas castynge out a fend of a man and pis fend
was doumhe. For he made Jjis man dombe. Aiid whan he

^ So B and E ; A has slen.
^ See page 16, supra.

SERMONS,

117

hadde cast out pi's fend, pis mafi domhe hi/ore spake and the puple
ivoundride hero/ {or gretnesse of |?e myracle. But ]?e enemyes
of Crist, as weren scribis and pharisees, whan \e\ my^ten not
denye ]?is dede, for it was open to \e puple, |>ei enterpretiden
it amys ; and seideit pat Crist dide suche woundris in pe power
of a fend, to whom he servede bisily. And pis fend was clepid
of hem Belsabub, a^ prince of oper. And ]jes men j>at defameden
Crist J>us weren preestis or pharisees; htii oper men bi lasse
envye "^ axiden of Crist a signe of hevene, to conferme J^at he dide
J)is bi ]>e vertue of God. But Crist when he knew per e pou-i^tis,
\2X \€\ weren turned ])us fro treuj^e, bi many resouns proved
hem ]?at ]?ei weren fals in jjou^t and word. And first he seide
J>us to hem, Ech rewme dividid in him silfe shal he desotatid,
and hous shalfalle upon hous ; and pus yf Sapanas be dividid in
him silfe as y seieft, how shal his rewme stonde stably wi]?outen
eende ? For si]? 50 seien |)at Y cast out a fend bi ano]?er,
nedis o fend mut be contrarye to ano])er. pe first word ]?at
Crist toke is so]) by open resoun, for Jje strengjje of a rewme
come]) of acord of })e partis of it, and 5if oon contrariej) ano|)er,
nedis })e streng})e is enfeblid. And ^if })e partis mut ever laste
and oon wite anojjeris state, ])at rewme mut nede be desolate,
al 5if })es partis shal laste ay; for on hous of a more my5ti
prince shal falle upon anoJ?er hous, and bi fi^tynge amonge hem
shal al })e rewme be feblid, si]) ])es partis, ful acordid, shulden
helpe ])is rewme and make it strong. And ri3t as a ruynous
hous falli]) on ano])er and breke]) it, so o maynb of a rewme
falli]) on anojjer and enfebli]) it. And so shulde it be of })e
fendis, ^if o prince contraried ano})er. And so 5if Sa])anas,
prince of fendis, be ])us dividid in him silfe, how shulde his
rewme be streng])id by dedes })at Crist doi]) ? but myche more
Cristis rewme, J)at is streng[)id a5ens the fend, shulde have
ano])er prince contrarie to Sa])anas. Also, ^if V cast out a fend
in vertue of Belsabub, '^our children, \2X ben my postlis, in whos
name shulden pei cast out fendis ? Certis not in my name, for
])an Y were a wickide man, and si]) \€s. done ])us comounly in
my name, \2X is Jesus, pei shal juge ^ou as fals in ])is interpre-

' om. E. - Words rightly excluded from the italics by E, but

included by A, B, C.

Interpretation.

]iS

WrCLIF'S

Christ van-
quishing the
evil one.

The last state
worse than the
first.

tacioun. But certis yf Crist cast out pus pe fendis in special
werk of God, ]?e rewme of God, })at is his Chirche, is comen *
amounge hem. And so Jjc heed of )>is Chirche, contrarye to Sa-
l^anas, is comyn among hem, in whos vertue ]>es dedis ben done.
And so bi chasynge of ]?es fendis done bi Crist in |)is manere,
myjte j>ei wele wite |)at Crist was evene contrary to jje fendis,
and jjan Crist was a spirit Jjat was nedis bo]?e God and man.

Also ■yf a strong 7nan wel armed kepe his castel, alle pingis
pat he hap perynne ben surely kept in pees : and yf oon stronger
pan he com on him and vencushe hi?7i, he wole take awey his
armes in which he affiede him. And si|? |)is is done to fendis,
as 56 may se bi ])er dedis, 50 mut graunt J)at a prince more
strong ])an ]>e fend is comen. pis strong man is ]>e fend ; his
armes ben his cauteHs ; his castel ben his lymes ]?at he dwelli])
inne. pe strenger is Crist Jjat come]? upon jje fend; j)at ven-
cushide Jje hede fend, in his ]>re temptaciouns, and ofte tymes
he cast out fendis of men. Al ]?e cautelis of \q fend toke Crist
awey, and kyndely vertues of men J)at Jjc fend spuylide Crist
delte graciousely ajen, as ]?e gospel telli]?. And as Matheu
seij), Crist toke awey \t vesselis of men Jjus segid wi]) fendis,
whan he dide awey her synnes, j^at weren ful of venym to
5yve men to drynke, and \^ poweris of |)e soule Crist fillid
wij) vertues. Also, J)e generalte of lordship of Crist shewi]? ))at
))e fendis ben contrary to him ; for whoever is not wip Crist, he
is ayns him, as whoever is not wij? trouj^e holdi}) wi]> false-
hede ; and who ever gederip not wip Crist, scaterip of his good.
And si]? ]?e fend is not wi]? Crist, he mut nedis be ajens him ;
and herfore comaundide Crist ]?e fendis ])at he caste out J?at
J)ei shulden not speke to witnesse his Godhede, for ]?es weren
fals witnessis to prove siche treu]?e. And here supposi]? Crist
j?at he is treu]?e, and J?at })e fend is fadir of lesyngis, and \2X
his lordship ha]? noon enemye but falshede. And J?anne is \t
resoun pleyne bi his general lordship and bi his contrarite
of J?e fende }?at was ofte shewid.

And after J?es fyve resouns Crist telli]? a sharpe sentence of
malis of })e fend and how |?at it is endid. Whan an uncletie spirit

^ So B and E ; A has comoiin.

SERMONS.

119

IS went oiitfrojri a t?ian, he waundrip bi drye placis and sekip him
reste ; and whan he fitidip nooti, he seip to him sil/e, Y shal turne
ay ft to pat house pat Y caju of. And whati he comep to pat house,
hefyndip it y del, clensidwip besemes^, and shynyngely arrayed, pan
he goip a?id takib wip hi?7i sevene oper spirit is worse pa fi him sil/e,
and pei, entrid in to pe man, dwellen iji him, and pus pe taste of pis
man ben ivorse pan he was bifore. pis unclene spirit is |>e heed
fend, and J)is man ensegid bi him is \t kynrede of \% Jewis,
of whom Crist shulde come, and jjerfore he assailide it ; but
patriarkes and holy fadris fou^ten wele a5en ]je fend, ]>at him
J'0U5te he hadde not ))ere a plesinge place to dwelle inne.
And so he wente to he]>ene folc J)at weren wijjouten grace, and
jit he likide not wi]? hem for |)er kyndely resoun. And })anne
))e fend seide to him silfe j^at he wolde go ajen to generacioun
of Crist and perverte it more. And in tyme \2X preestis
regneden, he entride to aspie it, and he fond it ydel from
kepyng of Goddis lawe, and occupied wi|> mannis lawe \2X
sownede unto coveitise. And bi Jjis jjei swepten comynalte of
men and maden hem bare and colde as floures ben maad.
But housis of preestis weren woridely arayed, and ]?ei kepten
as sacramentis many of her fynding, and bi J>es \^ fend jjoujt
|?at he shulde overcome hem. And he gidere to him al manere
of fendis, and dwelte wi]? |?is peple, and made hem worst
men; for ]jei growiden ever in malice, til J>ei hadden killid
Crist. And ]?us, sei]? Crist, shal be to Jjis worste kynrede, si)>
ende of mennis wickidnesse was to slee Crist. And so, it is
lickely^ \2X ])e Chirche fari|) now bi sleynge of treujje J?at is
Goddis lawe, so ]?at men in erj)e, clepid Cristen men, passen
in malis ^ Jewis and Sarasynes. And rote of |?is malice is co-
veitise of preestis, and levynge of Goddis lawe, and hi3yng of
mannis lawe. Bi |)is is |)e comynalte of puple maad pore, and
swepte as ]?e pament from hilyyng of stree, and coldid in cha-
rite, bo})e \€\ and preestis. But housis of preestis ben woridely
arayed, and )?is aray is hid from partynge of comounes. And
j)is is wey of Antecrist, and ende of jje last yvel. And soone
after J)is lyfe shal come J)e dale of dome, but bifore, jif God wole.

New sacra-
ments.

^ besemys, B ; besomes, E,

^ licit, B ; licly, E.

^ malice, E.

I20

WFCLIF'S

The Church in
peril.

The miracle of

the loaves and
fishes.

the Chirche shal be mendid. And |)is is ))e moost perelous
harme ))at J^e Chirche hadde ever, for cautelis of Antecrist
disseyven many men. And whan Jesus saide pes wordts, a
womman ofpepiiple heyed^ her vois and seide pus to Crist, Blessid
be pe womhe pat hare pee in to pis world, ajid blessid be pe tetis
pat pou hast soukid. Bui Crist blessid more pes men pat heeren
Goddis word and kepe it wi|jouten lesyng, as oure Lady dide ; ffor
]?is bi himsilfe maki]? a man blessid. And it is Hckely J>at
|)is womman undirstood Cristis wordis, and herfore she blesside
jje moder j>at bare sich a child.

pE F0URJ?E SONDAY GOSPEL IN LeNTEN.

[SERMON XLIIL]

Abiit Jesus trans mare. — John vi. [i.]

pis gospel tellijj |?e first feste Jjat Crist made to j^e puple,
bi multipliynge of mete, as |>re gospelis tellen. pe story tellij)
\2X Jesus wente over pe water of Galile pat is clepid Tiber iadis,
and many oj^er names, for contres and touns ])at it 5ede bi-
twene. A7id a greet multitude suede Crist here, Jor pat pei seien
pe signes pat Crist dide on syke men. And Jesus whan he cam
over J>is water of Galile, he wente in to an hill and sate pere
wip hise disciplis. And Paske was Jul nyy, a greet feste a77iong
Jewis. A nd whan Jesus cast up his eiyn, and saw a Jul grete
multitude was comen to him, he seide unto Philip, Wherof shal
we bigge looves, pat pes men ete. And pis seide Crist to temple
Philip, for he wist ivhat he was to do. And Philip seide to
Crist pat looves of two hundrid pens suffiden not to hem, pat ech
man take a litil ivhat. And oon of Cristis disciplis, Andrew,
Petris broper, seide to Crist, per was a child pat hadde fyve
barly loves and tivo fishes, but what ben pes amojig so 7na7iy
me7i? A7id Jesus seide to hem, to 77iake he77i si tie doim to pe
mete, for pere was 77iyche hay in pe sa7ne place ; a7td so pei sate

^ So B, C, E; heid, A.

SERMONS,

£21

tope 7}iete, as fyve pousand vien. Ajid Jesus toke pes fyve looves,
and -3,0/ pa7ikynge to God, aJid deh'de among pes sittinge men, and
also of pe fishis as myche as pel wolden. And whan pet weren
fit lid, Crist seide to his disciplis, Gedre y pat hen lafte relefes pat
pei peri she not. And so pei gedriden and filliden twelve cofynes
of relyf of fyve harly loves and two fishis pat weren lefte of hem
pat hadden ete. And pes men, whan pei hadde seen pe signe pat
Crist hadde done, pei seiden pus of him, pis is a verre prophete
pat is come in topis world.

pis bodily fode bi whiche Crist fedde j>e folc, bitokene})
goostly foode bi whiche he fedej? mankynde. His passynge
over |jis water with his disciplis, is passyng over worldely
perilis to take Goddis lore. Cristis sittinge in ])is hille is
rysyng to spiritual lyf, and Cristis lokyng on ]?e peple is
goostly mercy do^ to hem, and steiynge in to jje hille of
Jesus wi]? his disciplis is takynge of goostly lyf for to lerne
Cristis lawe. Axinge of Philip, J)at was made to shewe \t.
myracle \q more, and for to have beter in mynde, is fillinge
of Goddis word in dede. pes fyve looves Jjat Andrew shewide
ben harde lyfe j?at men moten lyve bifore \€\ kunne Cristis
lore; and two fishes ben |?enkinge of God and hevene. Sit-
tinge doun in ]>e hey, is meke Jjou^t of mennis freelte. And
so Andreu undirstood more ]?an Philip J>at God jjat multiplied
mete, as \^ lawe telli]?, by Helyse, my^t li3tly multiplie Jjis mete
and so fede al J>is peple. But wi]>outen myracle my^te not so
myche puple be fedde of Crist. And |)es fyve j^ousend of men,
wiJ>outen wommen and children, ben ]?e noumbre |)at shal be^
savyd bi ])is spiritual foode; for fyve is a round nombre \2X
turne]? wi|)Outen eende in to him silfe. And so not al J)at ben
fed j)us shal come to |)e blisse of hevene. pe twelfe coffynes
of relyfes, ben alle ])e seintis gloses J^at be gedrid of Goddis
lawe to fede \q puple afterward. And goostly lore ha]? properte
to be multiplied in men ; for of o lore come]) ano])er, and al
is })e same treu]7e. And bi })is fode men ]?anken God, and
seien \2X Crist is \2X grete prophete })at is to come in to ])is
world, and fille it of hevenly lore. For of o})er myraclis of

^ done, E, C ; to do, B.

Mystical inter-
pretation.

2 Kings iv. 43.

122

WFCLIF'S

Difficulties
stated and
solved.

Crist J)is myracle is oon of J>e most, ]?at so fewe disciplis
of hise filliden ^e world in so short tyme wi]) |)e same gospel
of Crist ; and he it was J?at dide ]?is myracle.

And here men moven |?re doutis. First, how Criste absentide
him fro Jerusalem at |)is Paske, si]? Baptiste hertely reprovede
Heroud, and Crist was more hardy J)an Joon for to suffre passioun
for ))e love of mankynde. But here we trowen )>at Jesus, si]? he
was bojje God and man, dide alle his dedis at point devys, and
my3te no wey be amendid. And ])us he absentide him now
to prophite^ more to his Chirche, for his tyme was not come
to die at })e Paske, J?at he hadde ordeyned. For, as men seyen
comounly, Crist moste passe ]7is secounde Paske, and in Jje
])ridde Paske die gladly for mankynde. And so Crist suffride
more freely ])an Baptist or o}?er martiris. But he was more
nedid bi wisdom to suffre as him silfe had cast, and so, as
Crist himsilfe hadde ordeyned. Baptist shulde die bifore, and
so go to purgatorye and be taken out bi Crist. And })us Crist
^af ensaumple to us to fle de}?, whan he move}? us, as al his lyf
was ensaumple to teche men how })ei shal lyve. pe secounde
doute is axid here, whi Crist wolde not take J>e rewme of Judee
})at was owid to him, si}> ^e puple preferide him anoon, aftir
]?is myracle |)at Crist had fedd })us Jjc folk. But here men
seyen, as to ]?e first, )?at it were a manere of biggynge to have
})e rewme for suche a feste, and of puple J)at was so symple.
Also, al jif Crist was kyng, he wolde not J)us regne worldely,
ne him was owid no siche rewme, si]) God wolde not ])at it
were so. Also Crist ordeynede him silfe to lyve wiJ>outen
wronge of ony man, and so he wolde not regne j?us wiJ?outen
})e emperour's leve, ]jat men shulden wite }>at his lyfe no weye
reversid })e emperour. And so witnessis ))at accusiden him in
tyme of his dee]? weren opynly fals. And \\is as oure Lord
forsoke to be preisid of ]?e fendis, so he forsoke now to take
]?e rewme J?us of ]?is puple. — pe ])ridde doute J?at sue}? Jjcs
two is, how Crist my3te disserven in suffringe of his passioun,
sij) he was nedid to suffre ]7us. But here we witen, as Crist
was nedid to suffre and die as he hadde ordeyned, so he was

' profile, B, C, E.

SERMONS.

i>edid to have blis for jjis wilful passioun, si|j al j)is passioun
of Crist was more wilful |>an any ojjer niy3t be. And for myche
wilfulnesse was his passioun more medeful. And here jjes
blynde heretikes wanten witt as ydiotis, whan })ei seien J>at
Petre synnede not in smytynge of Malcus ere, but 3af en-
saumple to preestis to fijt. And })us Crist lettid him to fi5t
more; for hadde Petre and o))er apostlis fou5ten |)us, jjanne
\>e\ hadden lettid J>e passioun of Crist and savyng of mankynde.
But here J>es blynde heretikes, jjat ben unable to conseyve
sutilte of holy writt, shulden first lerne jjer owen wordis. So]?
it is J)at al )>ingis mut nedis come as God hath ordeyned,
and so ech dede of Crist muste nedis be done as he dide it.
And ]7us 5if men shulden not sue Crist here, for he muste
nedis suffre, no Cristen man shulde sue Crist in no }>ing jjat
he dide. For alle j?e ]?ingis ]?at Crist dide musten nedely comen
as {)ei came, and so siche heritikes musten nede suen Antecrist
and be dampnyd wi]? him, for defaute of her bileve. And
5if J)ei seien ]?at ])is is fals, J>at al ]jing mut ]?us nedely come.
Lord ! hou dremeden ]?es foolis jjanne ])at ^if Petre hadde fou3te
forjj, ])anne Crist shulde not have suffrid dee|>, ne have boujt
mankynd 1 Certis ])es idiotis can not shewe hou |)is shulde
suen of ony treuj^e, but jif ])ei supposen here, ]?at jjus it mut
nedis be. And ^if we shulde herfore lette to take ensaumple
to sue Crist, we shulden lette evermore to sue Crist and take
his lore. But si]) Crist reprovyde Petre and saide a cause
general, ]>at who ever smyti]> J>us wi]) sworde, he shal perishe
bi Goddis word, it is knowun })ing ]?at Petre synnede in j)is
fy5tynge ; and myche^ more shulden preestis fi3t not for a cause
of lasse value.

123

Whether
St. Peter sinned
in using the
sword.

^ So E ; om. A, B, C.

->0-0<^>gg.I^.O-0^

12,4

WrCLI F'S

t)E FIF^E SONDAY GoSPEL IN LENT.

Christ with-
out sin.

His answer to
the Jews.

[SERMON XLIV.]

Quis ex vobis arguet. — John viii. [46.]

pis gospel techij? bileve by hie wordis ]?at Crist spake, and
hou men shulden lyve ]?ere after, and trowen in Crist and suen
him. First axi|) Crist /^/ who 0/ hem shal reprove him of synne ;
and he wolde mene \2X noon my3te. And so Crist my5te not
do synne, for ^if he my^te have synned, )>e Jewis my3ten have
reproved him of synne, as \€\ enforsiden many gatis, but \€\
traveiliden in veyn. And here we undirstonden reprofe for
matere Jjat is trewe for cause jjerof. As false peny is noo peny,
so fals reprofe is no repreefe, for ech ]?ing mut have treu]?e in
\2X \2X it ha]) beyng. And in ])is word Crist wolde mene J>at he
was bo])e God and man, for 5if he hadde not be God, he my^te
have synned as aungelis diden. And it were li3t for to synne in
veyn glory or in gabbyng, for ech gabbing is synne, and Crist
gabbid, or he was God. And after ]?is bileve of Crist, prove]?
he Jjat ]?ei shulden trowe him. For sij) he sei]> but treuthe to
hem, as he may noo gatis synne, \€\ shulden trowe unto \2X
treu])e, si]? ])at God knowi]? al treu])e. And herfore sei]) ])e word
of Crist, /<2/ 'i,!/ he seip tretij>e, whi trowen pei not to him. But as
Crist so])ely taki]?, he pat is on Goddis syde, he heerip Goddis
wordis, or bodily or spiritualy ; si]) no man may be but ^if he
heere treu})e or o tyme or o])er. And so ])es hey preestis of
Jewis heeren not pus Goddis wordis, for pei ben not on Goddis
halfe ; and ])anne \€\ ben wi]) ])e fend.

But ])es Jewis conceyveden ]?es wordis how \€\ weren sharply
seid to hem, and \€\ hadden no wey to answere ne to replie
ajens him. And herfore \€\ bigan to chide and accusiden Crist
wij)0uten cause. And two J)ingis \€\ putten on \i\vs\, first pat he
was a Samaritane, and ^ sip pat he hadde a fend, \2X was felowe
and helpe to him. But Crist lefte answere to ])e first, and ])e
secounde he denyede ; and so he grauntide in a manere \2X he

^ om. B, C.

SERMONS.

125

was a Samaritan, si]) he was keper of mankynde, as he telli]) in
a parable, pat man is seid to have a fend whom ^e fend dis-
seyve]), as he is seid to have an heed j>at is hedid bi ])is hede ;
and so of o|)er relatives as clerkes knowen in manere of speche.
And after ])is answere Crist telli]) how he doi]) treu})e and ])ei
done falshede ajen, ffor he doip worship to his Fadir and pei
tmworshipiden hi??i ; he sekip not his owne gtorye, but his Fadir
sekip and jiigip. And ])is is })e maner of speche ])at Crist usi])
ofte, })at he bi his manhede doi]) not suche ]'ing, whan he bi J)is
kynde doi]) not principalli ])is ])ing. For Crist seij) to ])is entent
})at his lore is not his, ne ])e word ])at 5e herde is not his, but his
Fadris. And on J)is manere semef) Ambrose ^ to graunten \2X
})e sacred breed is not after breed but Goddis body, for it is not
after principaly breed but Goddis bodi, in maner as Austin
sei]) ^. But si]) al werkes of })e Trinite may not be departid, al
\t })ree persones seken glorie of Crist. But ])e manhede of
Crist is herto an instrument ; and as ])e ax hewi]) not, but })e
wri3t bi his crafte, ri^t so Crist sekij) not his owne glorie. But
Crist to shewe boJ)e his kyndis douhlip ])is ame7i, and telli]) \2X he
seip sopeli to hem ; \2X who ever kepip his word shal not taste deep
wipouten eend. For he bi comoun speche kepi]) a })ing, ])at
wi])Outen lesyng kepi]) \q same ])ing, and ])us whoever kepi}) ony
word of Crist, he shal never have ]>e de]) ])at ever shal laste.

But here ])e Jewis knewen not ])e manere of Cristis speche,
and replieden a^en him and seidefi, Now we witen wele pat pou

An allusion to
the doctrine
of the Euchar-
istic presence.

* S. Ambros, Be Fide, lib. iv.,
cap. 5. ' Nos autem quotienscunque
sacramenta sumimus, quae per sa-
crae orationis mysterium in carnem
transfigiirantur et sanguinem, mor-
tem domini annunciamus.'

^ I have examined scores of pas-
sages in the works of St. Austin,
but have not found one which ex-
actly corresponds to the reference
in the text, so as to imply that the
sacramental bread, after consecra-
tion, while it became principally the
body of Christ, yet continued in a
certain sense to be bread. For this
is clearly the meaning of Wyclif s
words, and this was in fact the main
point of his controversy with the

friars on the Eucharistic mystery;
in which he quarrelled with their
definition of the consecrated species
as an ' accident without a subject '
for this very reason, that it utterly
denied the co-presence of bread in
any sense, after consecration. It is
therefore a point of much interest to
ascertain whether St. Austin's works
really contain any passage which
would justify the reference in the
text ; in other words, which would
support Wyclif s favourite theory of
consubstantiation ; and I shall be
glad if this note should be the
means of directing the attention of
theological students to the search.
(See note on p. 379, Serm. 112.)

126

WFCLIF'S

Christ's declar-
ing his divinity.

has I a fend J>at ledi]? })e in j)i dedis. Abraham was deed, and
oper holy propheies, and pou seist, whoever kepip my word shal
never e die. Lord! wher pou he niore pan oure fadir Abraham pat
is deed, and prophetis also; whom makist pou pee ? wher \om be
more )>an ony of j?ese seintis ? Here may we see ]?e folye of
])es Jewis, for \€\ koud not knowe dyversite of ]?es wordis;
who \2X lyvejj })us, he shal not taaste ))e longe dej) ; and who so
lyve)) )jus shal never taste de)>. But Jesus lefte ]>is foly and
spake to \q purpos; ^if Y glorifie pus my silfe, 7ny glorie is not,
but Y have a Fadir pat pus glorifiep me; and y seyen pat he is
'^^our God; buty have not knowe him; but Y have knowe him, and
"^if Y sey nay, Y shal be like to you, a Iyer. Abraham '^oure fadir
hadde grete joie to se my daie, and he sey it and haddejoie. But
here \q Jewis knewen not ])e maner of ri^t speche of Crist, for
)?ei knewen not how Crist clepide God syngulerly his Fadir. For
jjan bi ri3t speche God was his Fadir bi kynde. God is oure
al]?er fadir ^ but who ever of us seij), God is my fadir, he bias-
feme]? in God. pis man is my fadir, 3if ]?at Y have properte in
gendrure of him bifore o])er men. And ]?us jjes foolis repHeden
a3en ]?e wordis of Crist, and seiden ; pou hast not '^it fifty yer in
age and yt pou menest in pi speche pat pou hast seen Abraham.
And, for ]>e first blyndenesse j^at |?ei weren to blame fore, Crist
spake more derkely to hem jjan he dide bifore, a7id seide, Sopely,
sopely, to showe his two kyndis, Bifore pat Abraham shulde be,
Y am. And herfore \€\ weren depid in worse synne of dede,
whan pei token up stony s to stone Crist to dee]?. But fesus hidde
him and wente out of pe temple, as it was li^t to hym to hiden
him among many; for bo])e he my3t stoppe her si3t, and
shewen him in dyverse formes. And here he tau3t his disciplis
in dede for to flee, but he tau3t hem nevere for to fy3te bodily.
And siche blessid cowardise makij? Goddis children, for Crist
sei]? j>at in j^er pacience j?ei shal have ]?er lyf in pees. But
J)e fend techij) his children to be hardy heere, and fi3te wij)Outen
hevenly cause, and |>us jjei lesen \qx lyf; for techingis })us
contrarye leden to contrarye eendis.

But we ]>at ben in bileve over {^es blynde Jewis shulden

' aller-facbir, C. See Glossary.

SERMONS.

127

knowe |)es wordis of Crist J)at he seid to hem, Biforn |>at
Abraham shulde be, Y am. But as we witen bi oure bileve
|>at J)es wordis ben ful of witt, so we witen )jat in hem Crist
shewide his godhede. For we witen wel jjat ]?is word, Y am,
bitokenej) )?e godhede, for godhede may not be chaungid, nei]?er
from 5onge to elde, ne from worse to beter ; for it is ever oon,
and a j^ousand 5eer ben to him as 5isterday; and, shortly, al
|?ing |)at was or ever shal be hereafter is present unto him, ffor
streeching of his longe beying. And herfore telU]) God to
Moyses J>at he ]?at is, is his name, and J)is is a memorial to God
wijjouten ende. But over j?is we shulden wite whan Abraham
shulde be. And certis, si]? ]jat God wiste, 3he\ bifore he made
|)is world, Jjat Abraham shulde be, ]?anne it was so]?, and herfore
seyen clerkes jjat ech creature ha)? beyng in his sample ^ |?at is
wi]?outen eende. And so, ]?at Abraham shulde be, is treujje
wi})OUten eende, but 5it bifore J)is treujje, is God |?at knowi]? it.
And so ]?is word, bifore, bitokene]? for|?erhede of beyng, and
not for|?erhede of tyme, sij? al ]?is was wijjouten ende. And so
to blaberynge in ]?is speche mennis voicis ben not sufficient,
but sum glymerynge we have in oure soule of |)is treu])e, and
betere knowen it in oure herte |?an we can speke it in vols.
And blessid be |?e Holy Goost |?at sette siche wordis in his
lawe, ))at alle men here in er]?e can unnej?e undirstonde hem.
For Y am certeyn ^if ]?ou be never so wyse ne olde, unne|?e
J>ou wolt afferme J?is shorte word of Crist, whan he sei]? })at,
Bifore j?at Abraham shulde be, Y am. And here tellen seintis
cause of })is derknesse. First we shulden wel witen ]?at autour
of J?is gospel is more witty in himsilf ]?an we alle can conseyve.

^ So B and E ; 3^, A.

» The belief that the ideas, or
original patterns (exemplaria — ' sam-
ples'), of all things and persons
exist from eternity in the divine
mind, borrowed by the schoolmen
from the Platonic philosophy, is
defined and adopted in the Smnma
of St. Thomas. The following ex-
tract is from the first Article of
Quaestio xv.. Prima Pars. ' Dicen-
dum quod necesse est ponere in
mente divina ideas. Idea autem
Graece, Latine forma dicitur. Unde

per ideas intelliguntur formae alia-
rum rerum praeter ipsas res exis-
tentes. Forma autem alicujus rei
praeter ipsam existens ad duo esse
potest ; vel ut sit exemplar ejus
cujus dicitur forma ; vel ut sit prin-
cipium cognitionis ipsius.' Again
(Art. ii.) quoting St. Austin, he
says, ' Ideae sunt principales quae-
dam formae, vel rationes rerum sta-
biles atque incommutabiles ; quia
ipsae formatae non sunt, ac per
hoc aeternae.'

128 WFCLIF'S

Also he wole J>at his preestis traveilen fast in his lawe, and
kepen hem medefuUy from o]?er occupaciouns ; for noon of us
ha]? matere to say ]jat he can alle Goddis lawe, and so he haj)
no more to lerne jjerynne. Also we shulden trowe ]?at alle
mennys wordis may not come to ]?e witt })at is in Goddis
wordis ; for we witen ])ai nou5t in hem is seid wi])Outen chesoun,
but in ech Goddis word is more witt ])an we knowe.

PE Gospel on Palm Sonday.

[SERMON XLV.]

a

Prelates and
friars again
compared to
the high priests
and the Pha-
risees.

Altera autem die quae est post parasceven. — Matt, xxvii. [62.]

We suffisen not here to telle pleynly ]?is gospel, but ])e ende
j>erof makij) mynde of oure bileve, how, after ])e tyme J^at Crist
hadde suffrid dee]?, J^e nexte day after, }?at is ]je holy Satirday,
])es men ]jat hadden kild Crist gideren to gidere. For \^ gospel
tellij) })at princes of prestis and pe Phariseis comen to gidire to
Pilate^ and ]?es two folk, as hie preestis of })e temple and ]7es
religiouse, diden Crist to de]?. And herfore telli]? Matheu how
Jjes two dredden more }?at ])e name of Crist shulde growe among
men, and so J^er defamyng shulde growe, and \€\ shulden be
distryed. And certis as ])ese two maner of folk diden Crist to
])e de}), so \€\ ben now cheveteynes to distrien his lawe ; for Jjei
letten Jjat ]?ei may })e treu]?e of ]?e gospel. And noo woundir
is; for }?ei in ])er lyvynge reversen j)e lyf of Crist, and ben
weddid to contrarye lyf. And si}) })e gospel telli]? dampnynge of
siche men, and hou ]?at men shulden flee hem as heretikes and
fals prophetis, ]?ei dreden J?at ]7er gile by ]?is shulde be knowe.
And herfore }?ei seien ]?at Goddis lawe is fals, but 3if ]?ei glosen
it after j?at |)ei wolen ; and j?us }?er glose shulde be trowid as
bileve of cristene men, but }?e tixt of Goddis lawe is perelous to
trowe. ^es two manere of folk comen to gidere to Pilate on pe
7iext Satirday aftir \€i hadden kild Crist, and ]?us seiden to him,

* The style of this sermon rises occasionally to real eloquence.

WYCLIF.

SERMONS.

129

Si?'e, ive penken on pat pis gihnir^ saidc ivhan he ivas on lyve,pat he
shulde ryse after pre dates; per/ore commatinde his sepulcre to be
Jiept til P)e pridde day, test his disciptis comen and stcten his body,
andfeynen to pe pepte pat he is risen fro dep; and so pe taste err our
shal be worse pan was pe former. And Jjes pagyn playen jjei ]?at
hiden }?e treujie of Goddis lawe. And Pitat seide to hem, '^our silf
have pe kepyng ; gop forp and liepip it as ye can, for Jjis is not
myn office. And ])us seyn j^es two folk to princes of ]?e world,
|?at J)es heretikes ben fals men a3ens holy religioun, and jjei
casten to distrye lordshipis and rewmes; and j^erfore com-
aunden hem to be dede or lette hem to speke. But lordis
seien a^en |)at jjei shulde knowe Jjc lawe jjat holy Chirche ha|), to
punishe siche heretikes ; and ]?erfore ]?ei shulden go for]? and
punishe hem bi J>er lawe. And bi siche execucioun of fals
prelatis and freris, is Goddis lawe quenchid and Antecristis
arerid. But God wolde ]?at jjese lordis passiden Pilat in |?is
point, and knewen \q treu|>e of Goddis lawe in j^er modir tunge,
and have ]?es two folk suspect, for ))er cursid lyvynge and
hydyng of Goddis law fro knowyng of seculers. For bi J>is
cautel of ])e fend ben many trewe men quenchid. For ]jei
wolen juge for heretikes al J>at speken a^ens hem, ^he, 5if jjei
tellen Goddis lawe, and shewe synnes of ]?es tw^o folke. And
pei wenten forp, and keptett ivip kny^tis pe sepulcre of Crist,
7narkynge pe stoon jjat was putt at J)e dore in si3t of jje keper, to
marke ])er diligence. And ]?us done oure heye preestis and oure
newe religiouse. pei dredden hem J>at Goddis law shal quyken
after ])is, and herfore jjei maken statutis, stable as a stoon-
and ))ei geten graunt of kny^tis to confermen hem. And ])is
J)ei marken wel, wi]? witnesse of lordis, lest ]?at treu]?e of Goddis
law, hid in ]>e sepulcre, brest out to knowyng of ]>e comoun
peple. O Crist ! J>i lawe is hid 5it ; whan wilt J)Ou sende ]?in aungel
to remove J?e stone, and shewe \>\ treujje to ]>\ folk } Wel Y wote
J)at kny^tis tooken gold in ]?is case, to helpe J^at jji lawe be hid,
and J>in ordenaunce ceesse, but wel Y wote |)at it shal be knowen
at jje day of dome, or bifore whan ]>e like]? a3en al ]?i enemyes.

Here shulden men marke J)e passioun of Crist, and prynten
in ]?er herte sumwhat to shewe it, for it was most wilful

' gyIo7ir, E.
SERMONS. K

An allusion to
the new trans-
lation of the
Bible.

The voluntari-
ness of Christ's
Passion.

130

WYC LIE'S

The pain of
Christ's Pas-
sion.

passioun ])at ever was, and most hard passioun ])at ever man
suffride. It was )>us wilful and so moost medeful. And her-
fore tolde Crist jje forme of his passioun to his xii disciplis,
whan he wente to Jerusalem; and herfore Crist, \2X^ hidde him
bifore to come to )>e citee, came ^ now for to suffre, to shewe his
free wille. And herfore he seij) at his soper here, WiJ> desire Y
have coveitid to ete j)is Paske wi]? you. For desire of his god-
hede and desire of his manhede movede him to ete |)us and to
suffre after. But al ]?is was mene and figure of his last soper
)>at he etij) in hevene wi]? men j^at he ha]? chosen. And Jjus si|)
noo contrariete was in Cristis resoun, to suffre ]jis passioun, and
his witt was moost dene, no ])ing ]?at man dide was to him more
willeful. And si]? Crist suffride ]?us for synne of his bre]?eren, J?ei
shulden suffre ]?ancfulli for ]?er own synne. Crist axi]? not greet
peyne in his bre}?eren, but }?at \€\ have sorewe for ]?ere synne,
and purpos" to forsaken it; and ]?is is cause whi \2X God
wolde have his passioun ]?us rehersid, for profit of his bre}?eren
and not for his owne. pis peyne of Cristis passioun passid al
o]?er, for he was moost tendir man and in his myddil age, and
God leet bi myracle Cristis wyttis suffre, for ellis he my3te bi
joye have hadde noo sorewe. But alle circumstauncis \2X
shulden make peyne hard, weren in Cristis passioun to make
it more medeful. pe place was most solempne and ]?e day also;
]?e houre was most knowun to Jewes and to he]?en men ; and
|)e dispit was moost : for men }?at moost shulden love Crist or-
deyneden ]?is moost foule dee]?, a5en Cristis moost kyndnesse. And
we shal bileve ]?at Crist suffride not in no manere but for certeyn
enchesoun; for he, bo]?e God and man, \2X made al }?ingis in
noumbre, shope his passioun to answere to byggynge of mannys
synne. And so sevene wordis J?at Crist spake on })e cross an-
sweren woundirfully to alle synnes of men ; and shortly, no
)?ing \2X Crist ever dide was done but for greet cause and profit
of men. Suche causes shulde we studie, and prenten hem in
oure mynde, for wyte wel }?at al ]?is was done for profit of
Cristen men. And }?us trowe we not ]?es heretikes ]?at ben
foolis out of bileve, J?at seien we may not sue Crist, and namely
in his passioun, for Crist was nedid to suffren here al ]?at he

' om. E.

'^ and cam, E.

' .So B, E. C ; in pvrpos, A.

S E R M O X S.

13 »

suffride. Certis pes founede^ heretikes shulden wel wite )>at al
|)ing mut nede come as God ha|? ordeyned. And so sue we
Crist afer in his blessid passioun, and gedre devout mynd of
him, and kepe us aferre fro synne.

J?E Gospel on Eestir Day.

[SERMON XLVI.]

Maria Magdalene. — Matt, xxviii. [i.]

pis gospel telli]> hou |)es holy wymmen comen to bileve j?at
Crist was rysen fro dej>. Sum men seien ]>at here weren but
two Maries, |)at was Marie Magdalene, and Marie James modir ;
and ]>is secounde Marye was bo])e our ladyes sister and Sa-
lomens dau3ter. But sum men seien \2X jjere weren jjree.
But it is ynow to us to trowen jjat Jjei weren two, and leve
to knowynge of God 5if jjere weren moo. ]>es two Maries
bow^ten hem at even oynementis, for it was leveful to wirchen at
even in |?e Sabotis. And eerly on pe Sonnenday pei comen to
pe sepulcre of Crist., at pe sunne rysynge, and seiden to gidere,
Who shal turne to us pe stone fro dore of pe sepulcre ? And pei
lokiden perto, and siyn it turned awey, for sope it was ful grete ;
and passide Jjes wommans power to removen it fro J^e dore,
by castynge of ]?e Pharisees ; for ]?ei seiden |)at Cristis dis-
ciplis wolden come and stelen his bodi. And so ])is stone was
removed bi service of aungelis, for disciplis of Crist dredden hem
^it to walken. And pes wymmen comen in to pe sepulcre of Crista
and pei seien an angel of God in forme of a '^onge man sittynge on
pe ri-3,t side and hild'^ wip a whi'^t stole. And pei ivoundriden of pe
si'^t, but pe aungel seide to he7n, Wole y not drede, for Y knowe youre
purpos, 3^ sekenfesus of Nazarep pat was done onpe cros, but he is
rysen to lyve, and is not now here. For here is pe stede voide, where
pei hadden putt him. But go y and seie y to Christis disciplis, and
algatis to Petir, pat Crist shal go bifore yu to pe contre of Galile.
Ajid pere shal y see him as he saide 50U bifore; and he may not lye.

Ech word of )?is gospel berej) grete mysterye. First Crist

' foiinyd, B ; fond, C ; foltid, E. ^ j^Uyj^ ^

K 2

The two
Marj's at tile
sepulchre.

132

WFCLIF'S

Christ mani-
fested ten
times between
the Resurrec-
tion and the
Ascension.

apperide to |)es holy wommen, fer to graunt a privylegie to wom-
man's kynde. For it is seid comounly ]?at Crist apperide ten tymes
from hour of his rysynge to his steiynge into hevene. First Crist
apperide unto Marye Magdalene, and made her sterre of ]>q see,
to 5yve li3t to men, and to put hir fro dispeire of hir first synnes.
We denyen not ))at ne Crist bifore ])is apperide to his modir,
hou |)at he wolde, or in body or in soule, for she was ever sad
in fei]?. pe comynge of jjes two Maries, ]?at was |?e secounde
shewynge )>at Crist shewide him on lyve ]jat \q gospel telli]?,
techij? hou Crist wolde shewyn him unto many statis, and hou
men shulde be disposid to have the si3t of Crist, pis eerly
comynge with li5t of ]>e sunne is redy comynge in grace for to
serve Crist, and ^it ]>e making redy on ]?e ny3t bifore is done of
Crist, but not in siche grace. The musing of ]?ese wommen as
jjei wenten by ]>q wey, bitokene]? bisy ]?0U3t how men shal come
to serve Crist. But lore of good aungelis opne]? to men |)is
lessoun, for ]>e stoone of unbileve is first ful grete in synful men.
pis entrynge to |>e sepulcre is comynge to ))e service of Crist,
pis aungel ]>at techij? men treujje is good aungel of God ]?at
sittij? on jje ri3t side, to teche men J?e wey to hevene, and to
sitten on Cristis ri3t hond on J^e dale of dome, pe whitnesse
of ]?is stole is clenesse of victorye J^at siche men have of ]?er
goostly enemyes. And as Gregory notijj^, jje face of jjis aungel
semed as li3tnynge, and his clo}>is whi3t as snow ; for Crist
and his aungelis ben dredeful to wickide men, and plesyng to
good men. 3he, to ]?e day of dome })is aungel confortij) men,
and ri5ti]? ]?er purpos, and telli)? hem how now Crist is sittynge
in hevene, for his staat here in erjje is fulli performed. And
office of suche men is aftirward enjoyned hem, J?at Jjei shulden
parte wij? |>er brejieren goostly werkes of mercy, not oonly wi]j
comounnes^ but also wij? prelatis. pe goynge bifore of Crist to
J>e contre of Galile is, goinge bifore of Crist to hevene. pere he
shal she wen him to men as he ha]> hi3t to hem ofte in |)e gospel.

^ comyns, E.

"^ S. Greg. In Evang. Horn. xxi. blandus est justis, recte testis resur-

' In fulgure etenim terror timoris rectionis ejus Angelus et in fulgure

est, in nive autem blandimentum vultus et in candore habitus demon-

candoris. Quia vero omnipotens stratur ; ut de ipsa sua specie et ter-

Deus et terril^ilis peccatoribus, et reret reprobos, et mulceret pios.'

SERMONS.

^33

Here after |)is witt men may large |)is gospel, and trete
what mater jjat |jei wenen shulde profile to \q puple ; but
it is comounly told of })e sacrament of ])e auter, and how
men shal disposen hem now to take |jis sacrament. And
it is seid comounly, })at as )?es holy wymmen hadde lefte
]?er former synne, and taken jjer freishe devocioun; so men
shulden come to |?e chirche to take ]?is holy sacrament, and ]?us
come wij? ]7es hooly wymmen wi|> li3t of }?e sunne. And |)us
men shulden clojjen hem wi}? \es jjre vertues, bileve, hope, and
charite, to resceyve j)is sacrament. Bileve is first nedeful ; and
algatis of |?is breed, hou it is Goddis body by vertue of Cristis
wordis. And so it is kyndely breed, as Poul seijj ^, but it is
sacramentally verre Goddis bodi. And herfore sei]> Austyn^,
|>at }?ing is breed ]?at ]?i i3en tellen |;ee and jjat ]?ou seest wi]?
hem. For it was not trowid bifore Jje fend was losid^, J>at ])is
worj?i sacrament was accident wi})outen suget. And ^it dwellen
trewe men in \q old bileve, and laten freris foulen hem silfe
in |)er newe heresie. For we trowen ])at f>ere is beter |?ing |?an
Goddis bodi, si}? |?e holy trinite is in eche place. But oure
bileve is sette upon ])is point ; what is ])is sacrid boost, and not
what |)ing is J^ere. pe secound vertue ]?at shulde clojje trewe
men is J)e vertue of hope, ]?at is ful nedeful ; how men shulde
hope bi |)er lyfe here, and first, wij) Jjc grace of God, for to come
to hevene. And to |>is entent men taken now J>is sacrament,
so })at bi takynge herof j>er mynde be freschid in hem to |?enken

This gospel
commonly
applied to the
sacrament of
the altar.

'^ I do not know to what passage
the writer refers.

b I am indebted to the kind as-
sistance of Professor Stubbs for the
discovery of the passage in the works
of St. Augustine to which the text
probably refers, though some force
appears necessary to make the words
of the saint bear the meaning which
Wychf imposes on tliem. The pas-
sage is in a remarkable sermon, No.
272 (vol. v., p. 1 104 of the Bene-
dictine edition), addressed ' ad In-
fantes ' on their due reception of the
Eucharist. The impression left by
the entire sermon might certainly, to
a mind already prepossessed, accord
with the view of the Eucharist taken

by Wyclif ; on the other hand, the
language is quite compatible with
the view taken by his opponents, the
friars. The words most to the pur-
pose are these : ' Ista, fratres, ideo
dicuntur sacramenta, quia in eis aliud
videtur, aliud intelligitur. Quod
videtur, speciem habet corporalem ;
quod intelligitur, fructum habet spi-
ritalem.'

*-■ It had become a popular belief
by this time, among the spiritual
Franciscans and the various revo
lutionary sects, that since the year
1000 A.D. the devil, after his mil-
lennary captivity (Apoc. xx. 2), had
been let loose from the bottomless
pit ' to deceive the nations.'

134

WVC LI F'S

I Cor. xi. 29.

on kyndenes of Crist to maken hem clene in soule. And
herfore sei)? Poul ]>at he ])at wantij) jjis ende, etij> and drynkei|>
his judgement, for he jugij) not jje wor)?ines of Goddis bodi,
ne worshipi]? his ordenaunce. pe J>ridde vertue nedeful for to
take f>is sacrament is vertue of charite ; for })at is ever nedeful,
sij) no man comej) to Cristis fest but 5if he have ]?is cloj>ing.
And |)us, as Austyn declari])^, foure poyntis ])at falli))^ to makinge
of breed techen us |)is charite, and algatis to have it now.
For ellis we greggen "" our synne in etynge of )>is breed. And
5if we have ]?is clo]>inge, takinge j?is mete in figure, it shal
brynge us to hevene, ]?ere to ete Goddis body goostly wifjouten
ende ; and Jjat is mennis blisse.

pE FIRSTE SONDAI GOSPEL AFTIR EESTIR.

The fifth ap-
pearing of
Christ after his
resurrection.

[SERMON XLVII.]

Ctif?i esset sero die una. — John xx. [19.]

pis gospel telli]) of j?e fifjje apperynge, ])at was jje last, and

late done upon Paske daie, and ])is is told wi|? o]?er to conferme

bileve of j?e Chirche. As \e secounde apperynge was to |je

holy wommen, so ))e first apperynge was alone to Marye INIag-

dalene, as tellij) jje gospel of Joon in ]?e same capitle. pe

jjridde tyme Crist apperide to Petir as Seint Luke telli)> in

eende of his gospel ; and jjis was, as sum men seyen, whan

Petre and Joon comen fro ]>e sepulcre, and Petre went bi him-

silfe woundrynge and musinge. pe fourjie apperynge was maad

to two disciplis Jjat wenten to Emawus, and Crist soupid wij> hem.

Of ])is tellij? |?e eende of Seint Lukes gospel, pe fif J)e apperynge

was ))is jjat oure gospel telli|> of, and j)is was last of fyve, ])at Crist

^ (igreggen, E.

processes are distinctly set down as
fottr : threshing, which answers to
conversion by preaching ; grinding,
which represents the discipline of
fasting and exorcism ; mixing witli
water, which is Baptism ; and baking,
which corresponds to the flames kin-
dled in souls by the Holy Ghost.

' fallen, B, C, E.

* I have to thank Professor Stubbs
for this reference also. In Serm. 272,
already quoted, and also in Serm.
227, the various processes that enter
into the making of bread are com-
pared to the spiritual operations
which combine to make the perfect
Christian. But in Serm. 229, these

~1

SERMONS.

shewide on Paske daye. And on )?at dai sevene ni3t Crist ap-
pcryde ))e sixte tyme, and of jjes two apperingis telli|) f^is gospel.

pe storye sei]?, zt'y^^z;/ // was late, pe first day of pe woke jiat
came nexte after \t Fry daye j>at God was done to dej? on,
and )>at was in |>e Sonenday next after \t Sabot. But it
was late, and pe disciplis weren gedrid pere, to conforte hem
to gidere, and for drede pat pet hadde of J ewes \2X weren her
enemyes : per 'i^atis weren fast shitty for drede of ])e same
folk ; fesiis ca?n, not lettinge pat pe '^atis iveren shitt j)us, and
stood in pe myddis of his disciplis, and seide pus unto hem; Pees
be to ^ou^for Y am alyve, wole y not drede ]je while 3e have siche
a keper. And he shewide to hem his hondis and his side, atid pe
disciplis hadden joie^ wha?t pei hadden seen pus pe Lord. For
sorewe of his de]? and drede of Jewis weren clenly putt awey
bi si3t of j)is lord. And Christ seide ayn, Pees be to '^ou, to
tellen hem |>e ful pees |>at })ei shulden have ]?erafter bo))e in
bodi and soule, for })ere medeful pacience. And \t\ shulden
not grutche for J?is short pilrsuynge, for Crist telli|> |)at, as his
Fadir sent him so he sendip hem, to suffre tribulaciouns ; and jjei
shulden holden hem paied of sich form of sendinge. And
whan he hadde seid |)us, he blew on hem and seide. Take y pe Holy
Goost, for herby 3e shulen be stronge by power and by witt,
j)at 3e shal have by him.

Here we shal wite jjat Crist blew not bi childhode upon
his apostlis but bi greet witt ; for herby Crist tau3t ]7at J)e
Holy Goost come]) boJ)e of ]>e Fadir and ]?e Sone, as wyne
of er|)e and water. And comyng forj) of ]jis Gost is not
nativite, but sutil inspiringe of Jies two persones, and her-
fore |)ei ben clepid o principle of ])is Gost. And holy writt
graunti]? j?at |)e Sone sendij> j?is Goost, and herfore Crist
graunti]? |)is privylegie to his disciplis, pat whos synnes pat pei
for'^yven, pei ben foryvun to hem, and whos synnes pat pei
wipolden, pei ben holden to hem. And boste men not for J)is
privylegie grauntid to )je apostlis, for it is undirstonden in
as myche as siche apostlis acorden wi]> \q, keies of ]>e chirche
above. And herfore shulden siche bostours ben certeyne at

* So in E ; A wrongly excludes th£ words ' and joie ' from the

italics.

^?^S

Double proces-
sion of the
Holy Ghost.

136

WVC L IF'S

))e firste J>at ))ei ben verrey vikers of ))e holy apostlis. And
si]? God enspirij) ^ hem and 5yve]) hem witt and power to
bynden and to lousen as Crist him silfe doi]?, or ellis hem
\vantij> Jjis power, and Jjanne })ei shulde not boste J^at |?ei have
siche pow^r, so ]>ei my3te not pleynher shewen hem to have
no siehe power ]>an fer to bargayn herwi]?, and boste hem to
have siche power. For |>anne ]>ei ben noon of hem to whom
Crist 5af ]?is power ; for 5if ])er weren two popis, the toon a3ens
]?e tojjir, and J?e toon looside alle ])at jje to|)er boond, it were
not for to dreme whej^er of hem did soj^ely, but whe])er more
suede Goddis doynge and resoun. And si}> God may not
folde fro ri5t and resoun, it is knowen bi Goddis lawe jjat no
pope assoili}) but in as myche as Crist assoiU]) first f^. And her-
fore Seint Petre and o])er Cristis apostlis asoilliden not |?us,
ne 5yve siche indulgencis ; for ]?ei diden never siche dedis but
whan God enspiride hem. And so no J>ing is falser jjan
ypocritis to boste |?us, and 5if men loke to resoun ])ei may
wele se }?at many siche feynyngis ben of )?e fendis scole. For
ellis my3te a pope assoile men bo]?e of peyne and blame •'j for
jjei killen )>er evene cristene^, and ever while ]jei done so; and
5if ]7ei ceessen fro sich killing, |)er assoilinge shal ceesse. But
what men wolden triste to siche assoilinge '? Wei we witen

^ So in B and C ; enspire)p, E ; A has enspirit.

" This position recalls one of the
twenty four conclusions, condemned
by the ' earth-quake ' synod of 1382 :
' That no prelate ought to excom-
municate any one, unless he first
know that he is excommunicated
by God.' Lewis's Wyclif, p. 108.

'' The* ordinary indulgence ab-
solved poena sed noii culpa. In
theory, the guilt of sins, and the
eternal punishment due to them,
were remitted in the sacrament of
penance ; it was the temporal pun-
ishment only, the poena, which the
indulgence professed to remit, in
whole or in part. But it is well
known that, during the fourteenth
and fifteenth centuries, a great laxity
prevailed, if not in the actual word-
ing of indulgences, at any rate in
the language of those to whom their
distribution was entrusted. The

form was probably observed strictly
enough all along ; so that the
preacher's words must be taken
with some allowance. In turning
over the pages of the BuUarium, I
observe, under the year 15 15, only
two years before the first public
appearance of Luther, the formal
grant by Ixo X of two indulgences,
and in both cases the form of words
is ; — [Indulgemus] ' quod quilibet

Christi fidelis plenariam

omnium peccatonim suorum. de qui-
bus corde coiitritus, atque ore confessus
fuerit, indulgentiam et remissionem
consequatur.'

•= The allusion is to Bishop Spen-
cer's crusade. When it was over,
and men should cease to kill their
fellow-Christians, then the papal in-
dulgence, or ' assoilinge,' would also
cease.

SERMONS,

^^1

[>at God is moost lord of al ojier, and no man may do synne,
but 5if he synne a3ens him, and no synne may be for30vun but
5if God first for3yve it. And so it is propre to God to for^yve
)>us offence, and 5if a man for3yve siche synne, |>at is bi power
of viker ; and siche power haj? he not, but 3if God shewe it
him. For eUis my3te he graunte pardoun for longe after )>e
day of dome to men |)at God wole have dampnyd, for a newe
founde praier, and heien it for mannis love more ]?an \t Pater
Noster : as men seien ]>at a pope ha}) grauntid two jjousand 3eer
to ech man |>at is contrite and confessid of his synne, )>at seij>
jjis orisoun ' Domine Jesu Christe ' bitwene ]?e sacringe of jje
masse and |)e J?ridde Agnus Dei. And jjan it were ydil to
traveile for ony pardoun, sij? a man my3te at home gete him
fourty Jjousand 3eer bi noone. And so Jiat man J>at shal be
dampned, ]?at is confessid and contrite, and seij? j>us ofte |)is
praier, shulde have many |?ousand 5eer in helle after Jje daie of
dome. Triste we to ])e old bileve ]?at Crist assoili]> as he wole,
and })is forme is hid to men as ojjer treu))is ]?at God wole hide.

Thomas oon of pe twelve pat is clepid Didimus ivas not wip

pes te7i wha7i Jesus came and dide pus ; and oper disciplis tolden

hifu hou pat pei saien pe Lord. But he seide unto hem, But y/ V

see in his hojidis picching^ of pe naillis, and putt my fynger in pe

place pat Crist was ynaillid in, and put my hond in his syde

where he was persid wip pe spere, Y shal nevere trowen pat oure

Jesus is rysen. And on pe Sonday nexte after, weren pes disciplis

inne arid Thomas wip hem; and Crist shewide him as bifore.

For he came whan pe '^atis weren closid and stood a?}iyddis, and

saide, as he saide bifore, Pees be to you. Atid after he seide to

Thomas, |)at he sente after to Inde, Putt in here pi finger and

se ?ny hondis arid putt hidir pin hond and putt in to my side, and

wole pou not be untrewful but trewe in bileve. Thomas answeride

and seide to Crist, My Lord and my God. And Jesus seide to him

pan. For pou say me pus, Thomas, pou bilevidst in me; but blessid

ben po pat saien not pis, and trowen as ))0u doist. Many oper

signes dide Crist in si'^t of his disciplis, but pes few ben writun in

pis book for pis ende, pat y bileve pat Jesus is Goddis sane, and

pal y for pis bileve have blisse in his name. Amen.

' pitchyng, E.

'3«

WYC LIF\S

PE SECOUNDE SONDAY GoSPEL AFTIR EeSTIR.

[SERMON XL VI II.]

Christ the
good shep-
herd.

The Pope
compared to
Antichrist,

Ego sum pastor bonus. — John x. [ii.]

Christ tellij) in |?is gospel ))e maners of a good herde, so j>at
herbi we may witen how oure herdis failen now. And defaute
of siche heerdis is moost peril in )?€ Chirche ; ffor, as xh^X. office
of hem shulde moost bringe men to heven, so defaute of ]?is
office drawij) men moost to helle. Crist tellij? of him silf, how
he is a good herde, for he is J)e beste herde ))at mankynde may
have. For he is good bi him silf and may no wey faile, for
he is bojje God and man ; and God may no wey synne. And
j>us we have Jje mesure to knowe a good herd and an yvel,
for ]>Q. more J)at an herd is lyke to Crist, he is ]?e beter, and
]?e more ]jat he strangij? from him, he is ]?e worse in ]?is office.
And efte whan Crist ha)> 3yve ))e mesure for to knowe good
herdis, he telli)? ]?e heieste proprete jsat fallij? to a good herde :
a good herde, as Crist st\^,puiiij? his lyf for his sheep; for more
charite may noon have jjan to putte his lyfe for his frendis,
and 5if he worchij? wj'sely^, for to bring Jjes sheep to hevene.
For ])us |)e herde ha]) moost peyne and j)e sheep moost profit.

pus we may see, who is good herde and who failij? in j>is
office ; for as Crist puttij) wisely his owen lif for his sheep, so
Antecrist putti]) proudly many lifes for his foule lyfe. As, 5if
\t fend ledde })e pope to kille many j^ousend men to holde his
worldely state, he suede Antecristis maneres. And sij? ])is pro-
pirte of herde groundi}) charite in men, eche man shulde have
herof algatis more or lesse ; as he is ferre fro J)is maner \2X wole
not 3yve his worldely goodis to his sheep or his bre}>eren, whan
\€\ have grete nede Jjerto, for sich goodis ben worse \zxi
mannis lyfe. And })us semen oure religious to be exempte
fro charile ; ffor nede a man nevere so myche to have helpe

om. E.

j^

SERMONS.

139

of siche goodis, 366, al5if \q\ have stoonys or o|>er jewelis |>at
harmen hem, but |)ei wolen not ^yve siche goodis ne value of
hem to helpe j)er bre|?eren, ne ceesse to anoye hem silf in
bilding of hye housis, ne to gaderen sich veyn goodis, ^if it do
harm to ))er brejjeren. Sich averous men ben ferre fro maneres
of a good herde, and so thes newe religious J)at j^e fend ha]>
tollid inne, bi colour to helpe jjer former heerdis, harmen hem
many weies, and letten ])is office in \q chirche. For trewe
prechinge and worldely goodis ben spuylid bi siche religiouse ;
and herfore techi|> Crist to flee hem, for ])ei ben ravyshinge
wolvys. Sum wole, as breris, tere wolle of sheepe and make
hem coold in charite, and sum wole sturdly, as J>ornes, sleye
sheep of Holy Chirche, and |>us is our moder shent for defaute
of mennys help. And more mede my^t no man have |)an to
helpe );is sory wydewe ; for princis of preestis and Pharisees
jjat calliden Crist a giloure have crocchid ^ to hem \q chesynge
of many heerdis in J)e Chirche. And |?ei ben tau3t by Ante-
crist to chese hise herdis and not Cristis, and |?us failij? Christis
Chirche. Lord ! sij? heerdis shulden passe |)er sheep as men
passen bletyng sheep, how shulde Cristis Chirche fare, 5if |>es
heerdis weren turned to woolvys ! But Crist seij? |)at |>us it
fare]? among J)e heerdis of |je Chirche, |?at many of hem ben
hired hynes and not heerdis over pe sheep, for pe sheep ben not per
owun. And so \€\ loven to litil ]?e sheep, for 3if jjei have ])ere
temporal hire, \€\ recken not how ]>er flok fare. And ]jus
done alle |?es curatours, J)at tellen more by worldely wynnynge
}?an by vertues of J)er sugettis or soule hele to come to hevene.
Siche ben not heerdis of sheep, but of dunge and wolle of hem,
and ))es shal not have in hevene joie of )>er sheep |)at ]?ei kepen.
Siche hynen seen pe wolvys comynge to flokkis \2X )?ei shulde
kepe, and pei fleen for drede of not^, and jjes wolvys ravyshen
pe sheep and scateren hem, for |)is eende |)at \€\ |)anne may
souner perishe. And ])us moved Poul to found none ordre,
for Christis ordre is ynou3, and |)anne shulde alle Cristen men
be more surely in o flok. Lord ! 3if cowardise of siche hynen be
})us dampned of Crist, how myche more shulden wolvys be

the friars to
wolves.

^ crochidy B, C, E.

«o«3/, B, E.

140

WYCLIF'S

Three func-
tions proper
to a good
shepherd.

dampnyd |>at ben putt to kepe Cristis sheep. But Crist sei))
a clene cause ivhi pes hired hynen fleen ]>us. For he is an hyred
hyne, and pe sheep perteynen not to him, but |?e dung of siche
sheep, and ))is dung suffisi]? to hem, howevere jje sheep faren.
Sum ben wolves wijjouten for]?, and sum ben wolves wi)jinne,
and jjes ben more perilous \ for homely enemyes ben \q worste.
Yvel wolvys ben religiouse, \2X Crist sei]? in Mathew's gospel,
ben wolvys ravyshinge, al3if \€\ comen in sheepis clo]?is ; for bi
])is ypocrisye ]?ei disseyven sonner ]?e sheep. And al3if j>er
dwellyng be wijjouten parishens of jjes sheep, and \€\ ben
strange and newe brou^t in by ]>e fend, 5it jjei for3iten not to
come and visite ]?e sheep. But comounly whan \€\ comen,
\€\ comen moost for to spuyle; and ))us done generaly bo)>
freris and monkes and chanouns. But ]?ei ben wolvys wi)?inne
})at seien |>at jjei have cure of soulis, and ravyshen goodis of
J)es sheep, and feden hem not goostli, but raj^er moven hem
to synne, and waken not in heerdis office.

But Crist seip he is a good heerde, and knowip his sheep, and pei
him. For jie office ))at falli]? to heerdis makij? him known among
hem, as my Fadir knowip me, and Y ayn knowe my Fadir. So
seij) Crist, Y putt ??iy lyfto kepe my sheep a^en wolvys. And as ]?is
knowynge my3t not quenche bitwene Crist and his Fadir, so
shulden |>es heerdis waken upon ])er sheep ; and \€\ shulden
knowen him not by bodili feestis ne o]?er synnes |?at he doi]?,
but by ])ree offices of heerdis Jjat Crist ha]? lymytid to hem. It
falli]? to a good herde to lede his sheep in hole pasturis, and
whan his sheep ben hirt or stabbid, to hele hem and to grese
hem ; and whan o])er yvel beestis assailen hem, ]?an helpe hem.
And herto shulde he putte his lyfe to save his sheepe fro siche
beestis. pe pasture is Goddis lawe, ]?at ever more is greene
in treu])e, and rotun pasture ben ojjer lawes and o]?er fablis
wi]?outen ground. And cowardise of siche heerdis J?at dar not
defende Goddis lawe witnessi]? J?at ]?ei fallen in two offices
suyng after; for he ]?at dar not for worldes drede defende }?e
lawe of his God, how shulde he defende his sheep for love ]?at
he ha]? to hem t And 3if J?ei bryngen in newe lawes contrarie

' So B ; perilouse, E ; A has perolous.

SERMONS.

141

to Goddis lawe, how shulden jjei not fallen after in ojjer
offices })at }iei shulden have ? But Crist ]>at is heed of herdis
seij>^ pat he hap oper sheep pat ben not y'te o/pisjlok, and hem ?nut
he brynge togidere, and teche hem to knowe his vois. And so shal
pere be 00 Jlok, and oon herde over hem alle. pes sheep ben
hej>ene men or Jewes |>at Crist wole converte, ffor al jjes shal
make o flok, j^e which flok is holy Chirche; but ferre fro jjis
undirstondinge, jjat alle men shal be convertid.

J?E >RIDDE SONDAI GOSPEL AFTER EeSTIR.

[SERMON XLIX.]

Modicum etjam non videbitis me. — Joon xvi. [16.]

Here telli]? Crist to his Chirche how |?er wille shulde be tem-
prid, for variynge of ]>qv heed after his resureccioun. He sei]?
ferst to his apostlis pat per is ny a litil tyme and pei shal not see
him, for he shal be deed and buried ; for |)es wordis of Crist
weren seid J>e nexte pursday bifore his dee]) ; and aftir Crist
sei)) to his disciplis, /«//^r^ shulde sue a ??iore tyme and pan pei
shulden see Crist, and ofte tymes be confortid by him. And |)at
was fro rysynge of Crist to j^e tyme J^at he steye to hevene.
But for Crist haj) lymytid tyme jjat he shuld come to his Fadir,
Crist seij) |)is time shal be \\\\\,/or he goip to his Fadir. For bojje
Cristis liynge in J)e sepulcre and his dwellinge here in er]>e
was litil tyme as God limitide, to answere to his ascencioun.
A7td sum of disciplis of Crist saiden togidere, What is pis pat
Crist seip to us, a litil and efte y shal se me, for Y go to my Fadir.
And pei seiden, What is pis litil, for we witen never e what he
vienep. And fesus iviste pat his disciplis wolden axe him of bis
unknowun jjinge^ and he seide pus to hem; Of pis y axen among
you, pat Y seide, a litil tyme shulde come, and pan y shal not se me,
and sip a litil but more tyme, and pan y shal see me. Forsope,
fforsope, Y seie to you, pat y shal bope grete and wepe, but pe world

^ So E ; A and B wrongly italicise the word.

142

WFCLIF'S

Four endow-
ments of the
glorified body :

I. subtilty,

2. agility,

panne shal Joie, and pan shal 5*? be soreu/ul, but ^oure sorewe
shal turne to joie. And })is was so]? of ))e apostlis aftir ]?e
rysyng of Crist, ffor first ]?ei maden more sorewe, and sij) lasse,
and sijj joie. And worldely men contrarieden hem, jiat first
hadden joie and si]> sorewe, for Jjei joieden of apostlis sorewe
and sorewiden of aposdis joie. And efte Crist tellij) a kyndely
saumple, to prynte J)is word more in jjer herte.

A womnian, sei)> Crist, whan she travailip wip child, hap sorewe
of hir peyne, but aftir whan she is delyverid, she hap Joie of hir
child y and forytip her former sorewe, for man is bore i7i to pe world.
And pet fore y have sorewe now, but efte Y shal see you, and your e
herte shal have joie, and no man shal take fro yu yur joie. pis
womman, to Cristis entent, is oure modir holy Chirche, and
every party ]?erof Jjat is also holy Chirche. And as long as
we lyven here, we ben travelynge of child, to brynge oure soule
to surete fro bisie sorewe of ]?is world, and so to brynge forj>
J>e hole man to blisse bo]?e in bodi and soule. And whan we
comen to |)is state we j?enken not of oure former sorewe to
oure anoye or to oure mornynge, for joie of ende J>at sue]>;
but we jjenken in oure herte ]>at for ]?is peyne )?at we have now,
we shal have myche joie whan we ben ful made in ])e world.
And ]jat shal nevere be done fully bifore )>at we come to blisse,
for we mornen til jjat tyme. For we may H^tly perishe fro lyfe,
but Jeanne a man is fully made, whan he is corouned in blisse,
for ])anne he is certeyne to lyve evere in blis withouten peyne.

Clerkis seien Jjat whan a man is brou3t |)us to Goddis chambre,
jjan he is fully spousid with God, and dowid, boj^e in bodi and
in soule, of foure doweris of )>e bodi. Crist toke ernes ^ here in
|>is world, for whan he cam out of his modir he brak not J>e
cloister of hir, but, as )?e sunne come]) Jiorou^ )?e glas, so Crist
cam fro his modir wombe. And ]?is morw^yve^ is clepid of
clerkes, dower of bodily sutilte, and ofte usid Crist |)is dower
fro )>at tyme J)at he was rysen. pe secounde dower of ])e bodi
is clepid agilite, j^at is swiftnesse ))erof and to moven hou
a man wole ; and ]>is dower usid Crist whan he wente upon |)e
water, and specialy at \2X tyme ]>at he stied in to heven. pe

' ernys, C.

- morwe-'^yve, B; tnorcw-'iy/e, E; more yif, C.

SERMONS.

H3

jjridde dower of J)e bodi is incorruptibilite, J)at \>q body may not
die ne be broke bi no j>ing ; and jjis dower knew ]je fend whan
he aleggide to Crist J)at he shulde not hurte his foot, 3if he
lepte doun fro )?e temple. And by vertue of Jjis dower jje kny3tis
broken not Cristis jjies, ne, whan he cam in at |)e 5atis ])e bordis
broken not his bodi. pe four|>e dower and ))e laste is cleryng
of mannis bodi, whan it shynej> bri^t in hevene as j?e sunne or
o]>er sterres ; and jjis dower toke Crist to him in tyme of his trans-
figuringe. And herfore seide Petre ]?anne, ])at good was hem to
be J>ere, for jiis is ]>e heiest dower J)at fallij? unto mannis body.

And after ]?es foure doweris fallen foure unto ]>q soule.
pe first and J>e moste dower answerij? to }>e last of J)e bodi,
|?at a soule blessid in hevene ha]? clere knowyng of alle
]jingis, ))at is or was or ever shal be. And si]j a man ha)>
delite to see a pley here in er])e, or a lord, or ]?ing of wounder,
and jjerwij) fedi]) his bodi, myche more ]?is clere si3t of God
and alle his creaturis shulden fulli fede |)e blessid soule, and
})ereafter blisse ])e bodi. And herfor sei]? oure Jesus, in the
gospel of Seint Joon, jjat |)is is lyf wijjouten ende, to knowe ]?e
Fadir and his Sone. For jjan men knowen in }?is myrour al
creaturis )?at may be ; and |?is clere si3t is more joyeful jjan ony
tunge may telle here, pe secounde dower of ]?e soule is vertue
to kepe ful knowynge, so j)at knowyng of oo ])ing contrarie]?
not to ano|)er. And ri3t as bodi shal ever last, for acorde of alle
his partis, so mannis wittis shal ever last for lokynge in ]je first
myrour ; and so man for3ite|j not in hevene |>ingis ]?at he sum
tyme knewe. pe J^ridde dower of \e soule is redynesse for to
knowe al ])ingis |?at man wole, hou ofte j^at he wole Jjenke on
hem ; for 3if he traveilid in |)is ]30U3t ony J)ing a3ens his wille,
he were not fully in blisse, ne wij^outen anoyous peyne. And
ne|?eles we bileven J>at seintis have what \e\ wolen have, and
)?ei wolen noo |?ing })at is yvel. And jjus men grounden many
blyssis, but al ben brou3t to jjes foure ]?at we can rekene in
seintis. As \q four]?e dowery of man in blis, answeryng to ]?e
first of j)e bodi, is sutilte of mannis soule, Jjat it takij? al kyn
treu|/e, and herby is [not]^ undisposid to cast out oo treujje by

* The ' not,' which spoils the sense, is rightly omitted in E.

3. incorrup-
tibility,

4. transpa-
rency.

Four endow-
ments of the
soul :

I. knowledge,

John xvii. 3.

2. capacity,

3. nimbleness,

4. subtilty.

'44

WVCLIF'S

anojjer ; but as many blessid bodies ben togidere in o place,
so many blessid knowyngis ben togidere in oo soule. Surete
of siche goodis may not faile to |?es seintis, si]> jjei seen
clerely in God how it is nede al Jjis to be. And so ))ei witen
how J)ei have al \t joie ])at ])ei wolen, sij) hem wantij) no kyn
J)ing |)at )?ei shulden desire to have.

pE FOURl>E SONDAI GOSPEL AFTIR EeSTIR.

[SERMON L.]

Christ foretells
his ascension.

Vado ad eum qui 7nisit me. — John xvi. [5.]

pis gospel of Joon telli|> hie pryvete of |)ing ])at is to come
bifore jje day of dome. And, for Cristis assencioun is ney^,
jjerfore Crist telli]? a word of his assencioun ))at his apostlis
shulden trowe. Crist, to whom al |?ing |?at shal be is present,
seij> upon |?e pursday j)at he shulde die on J>e morow : V go to
him pat hap sent me to \q erj>e, and ]>at is a myche office, to bye
})e chirche of men. And for my steiyng is so opyn, as^ it is hid
bifore tyme, noon of '^ou axip me whidir pat Y go, but "^itjfor Y
have spoke pes pingis unto yu, ^e trowen not^ but li3tly ]>at ]?ei
ben so|)e, and so oonhed^^ sorow hap now fillid -^oure hertis, for
Y have told 50U how jjat Y shal suffre, hou Y shal be reproved,
and how Y shal die, and how Y shal aftir be absentid fro 50U ;
and how Y shal dwelle in hevene til Y come to |>e last day
to juge ]>e world to joye or to peyne. And J>es wordis shulden
make frendis to mourne among hem silf, but Y seie '^ou treupe^
it spedip to y)u pat Y go, for '^if Y go not, pe Holy Goost shal not
come to y)u, and yfY shal go, Y shal sende hifn to -s^ou. And
whan he shal come he shal reprove pe world of synne, of ri'^twis-
nese, and also of Jugemefit.

and, E.

now, E.

« The variations of the MSS. and
the fact of their all including the
words ' and so oonhed ' in the italics,
show that the scribes themselves did
not understand this passage. 1 have

oon bid, B ; unhid, E ; on hid, C.

restored the words to Wyclif, and
explain the passage thus ; * You
readily believe that my words are
true, and so unity ; ' i.e. harmonious
and self-consistent.

WYCLIF.

SERMONS.

145

But j>is shal be undirstonde thus — God shal reprove ])is
^^'orld 0/ synne of unireupe^ for pci trowiden not in vie. And
jjis is ]>e first synne, and moost unkynde })at jjei my3ten do
to God ; ffor si]> Crist came to j?is world and by-cam our
bro])er to bye us, and algatis to profite to mankynde, and
he is so opyn treu)>e shewid jjus unto man, |)is is a greet
synne to trowe not here to Crist. For in synnynge in jjis feij)
unkynde men untrowen to his Fadir and to Crist and also to
))e Holy Goost, for |)is holy Trinite witnessi]? |>is journey. And
as bileve is first vertue and ground of al oj^er, so unbileve is
\t first synne of alle o))er, and j^erfore synne take ^ by himsilf
is take for ]?is moost famous. Of ]?is synne shal the Gost
repreve men of ])is world.

Secoundly shal Jjis Goost repreve men of ri-^twisnesse ]?at )?ei
shulden have to Crist and unkyndely wanten it. For sich a
messanger should be worshipid of alle men, and heried, for
sich a message, si]) it was so profitable. And so ]>e world
shal be dampned for wanting of ]?is ri3twisnesse, and spe-
cialy, for siche a persone goip ayn to his Fadir. And ])at
shewi}? ))at Crist is J)e secounde persone in Trinite, and so
bi his godhede evene wi]) his Fadir, and bi his manheed lasse,
but even in kynde wi]> his bre])eren. And )jus ri^t wole
axe |>at |)is persone were worshipid.

pe jjridde tyme shal ))is Goost reprove men of pis worlds for
pei jugide folily \2X. Crist was led by a fend. And 5it ))e most
hie fend, prince of pis worlde, is now juged to helle, for he
temp tide ])us Crist and dide him unworshipe.

3//, seij> Crist, V have many pingis to seie to '^ou, but y may
not here hem now ; but pe spirit of treupe shal come to ^ou,
and teche you alle treupe^ and make 50U strong to here treujie
to suffryng of dee]?, perfore |)is good maister shal here by-
gynne for to teche j)e boke of lyfe, and he shal nevere ende
to teche, til ]?at his disciplis comen to hevene ; and J?ere J>ei
shal clerely knowe eche treu)>e J>at men can telle. He shal not
speke of himsilf, wijjouten ony cause bifore, but al pingis pat
he shal here of the Fadir and of ])e Sone shal he speke and telle

The world
reproved
of unbelief,

of unrighteous-
ness,

of rash judg-
ment.

SERMONS.

' taken, E.
L

The teaching
of the Holy
Ghost.

J 46

WFCLIF'S

The double
procession of
the Holy
Ghost.

Explanation
of verse 7.

30U, and 5e shal after teche his Chirche. A nd pingis pat here
after ben to come shal pis Goost telle yyti. For Jje apostlis knewun
here al ]>at now is nede to knowe, for in |?is mesure ledde
God hem, and movede hem to do his dedis. He chargide
hem not wi]? ydel witt \2X herfore |>ei shulden be proud, but alle
]>at nedide hem to kunne, J;ei kouden ]?at redely. pz> Goost
shal clarifie me, for he shal take of myne and shewe y)u ])e treujie
jjat Y am and ]jat Y have. And so in knowing of ]>is treu])e
\q apostlis shal wele knowe Crist, how bi his godhede he is
ever wi]) Jje Fadir, and anentis his manhede, he is evere in kynde
wi]) his brejjeren. But in grace of oonhede he passi]? alle ojjer
men ]jat may be, sij) no man may be God but he, and welle
of grace as he is. And herfore Crist declari]> him silf, and
sei}>, pat alle pat his Fadir hap ben^ hise, and herfore he seide
pat pe Goost shal take of his and shewe to his disciplis, as ben
]?e apostlis and oJ?er after.

And in j^ese heye wordis of witt, Crist techi]? how he wi|)
his Fadir is |je same God in kynde, and bryngi]) forj) ]?e
Holy Goost. For ellis j^e Fadir hadde ))is Goost, and Crist
hadde not ]>\s same Goost, and so not al ]>at ]>q Fadir ha]>
had Crist as verre God. But sij> |)is word of Crist is so]?, it
shewij> openly |?at Crist is God and of him wi]? his Fadir
come|> for]) ])e Holy Goost. pis Holy Goost may not be
made, but ever come]? forj? of J)es two, as ^if ]?e shynynge
of ]?e Sonne come for}? evere of li5t and bri3tnesse. But, for
}?is sentence is myche hid fro witt of }?e comoun peple, ]?erfore
shulde preestis shapen of ]?e wordis of ]?is gospel, what my^t
profite to his puple after undirstondinge of hem.

And we shulden marke ]?is word of Crist whan he sei]? to his
disciplis, but 3if he go fro hem to hevene, he shal not sende to
hem ]?e Holy Goost ; and many men musen of }?es wordis, si]?
Crist was every where almy5ty, and so he my^t as wele in erjje
as in hevene sende hem }?is Goost. Lord ! what nedid Crist to
stye and speke wi}? mou}? wi}? }?is Goost. Sich wordis shewen
men ful rude to conseyve }?is mater, and }?erfore it were nede
to hem to knowe witt of }?es wordis. We shal trowe }?at Cristis

h, E.

SERMONS.

^M

disciplis loveden him here to fleishly, and \q\ musten be purgid
here of |)is love bi \t Holy Goost ; and ]>es ]>ingis my3t best
be done whan manhede of Crist was fro hem. And ]?us for
rudenesse of apostlis, Crist sei]j ])at it spedi|> jjat he go fro hem,
but he dwelli]) bi his godhede and his vertue ever wi)> hem.
And herfore he seij? anojjer tyme, j^at he is al daies wi]? hem
unto )>e eende of ]jis world, bi Godhede and vertue of his
manhede. And })us whan Crist was went to hevene, his
apostlis weren clere in love, and leften |)e love of erjjely Jjingis,
and jjou^ten clenly of hevenly ]?ingis.

And of jjis witt taken sum men |>at it falli]? not to Cristis viker
ne to preestis of holy Chirche to have rentis here in er]je. But
Jesus shulde be her rente, as he sei]? ofte in the olde lawe; and
j?er bodily sustynaunce ]?ei shulden have of Goddis parte, as of
dymes and offryngis and o]>er almes taken in mesure ; |je which
by ])er holy lyf Jjei abliden hem^ to take ])us. Lord ! si]? |)e bodi of
Crist undisposid \q apostlis to take jjis Goost, myche more shulde
worldely lordship unable men now to take )>is Goost. And
si]> \€\ have now o Goost, it is lycly bi J)er dedis jjat ]?ei have
a wickide Goost ]?at ledi]? hem an yvel wey. And in ]?es wordis
we may see hou religiouse ]?at ben to day, drawen more to ]?er
abite and to J)er stynkynge ordenaunce, ]?an Crist wolde ]?at his
apostlis chargiden J)anne^l^ presence of his bodi. And herfore
Crist sent his apostlis aloone, scaterynge into ]je world, and
certis J^ei weren more able now ]?an whan he sent hem two and
two ; for now \€\ weren rype by J?e Holy Goost more sadly
Jjan J)ei weren bifore. But oure freris ]?at ben syke ben closid
now in cloistre togidere, mo ])an twelve of Cristis apostlis ;
and ]jis seme]) by ])e fendis cautel, ])at 3if on blec^ not his
bro])er, ano])er worse shulde fylen^ hem. And herfore sum
freris have witt to holde hem ferre fro siche a lumpe and avente
hem in ])e world; and ]?an shulden \€\ have good goost, for
})us did Crist wij? his disciplis, and him \q\ shulden suen in lyf.

* om. C ; I'f , E ; \>anne, B. ^ hlehlie, B, C ; hleche, E. ^ defotde, B.

^ abliden hem, that is, qualified A. S. masc. sing, accus. ]>one, the

themselves. reading of the Douce MS., \>e, is

^ Unless ])anne is to be taken as preferable,
representing the old form of the

L 2

The evil of
endowments
and the suffi-
ciency of tithes.

148

WrCLIF'S

Praying in the
name of Christ.

Men who go
to war cannot
riglitly use the
Pater noster.

pE FYF)>E SONDAI GOSPEL AFTER EeSTIR.

[SERMON LL]

Amen, Amen, dico vobis, si quid petieritis. — John xvi. [23.]

Crist telli]? in Jjis gospel hou his disciplis shulden be helpid
by vertue of her preier, whan he was styed in to hevene. And
first he seij) a general word, and taki]) bojje his kyndis to witnes,
])at, y/pei axe?i ou^t pe Fadir of hevene in his name, he shal ^yve it
hem. But, as Crist seij?, unto pat tyme his disciplis axiden not in
his name, and her/or aftirward shulden pei axen pat pere joie were
ful, and pei shulden take. Al ]>e hardnesse of ])is mater is to cunne
perfitly to axe in Cristis name, for he shal have }>at axi]) jjus.
But si)? oure Jesus is treu]?e and hel]?e of men |?at trowun in him,
|)at man axij? in Cristis name, ))at axij? in treu}?e his soule helj?e.
Crist is moost lord of al, and ]?erfore he wole have dispit, but
jif men axen him a greet ]?ing ; ffor ellis his lordship and }>at
axing acorden not to his name. And so, ^if ]?ou wilt axe in
Cristis name, axe }?e blisse )?at evere shal laste ; and si|? Crist
is treu])e and resoun, loke ]7i axinge be resonable, and )?an
maist ]?ou be sure to have )?e ]?ing ))at )?ou axist |?us. And
herfore Crist in J?is gospel biddi]? us to axe oure ful joie, and ]?an
shal we have it, if |?at we axen it in resoun ; for no man haj?
but half joie, but ^if he be ful of blisse. And |)is greet lord
wole not be axid but ]?is blisse, or menes ]?erto ; and jif man
axe ]?us in resoun ]?at he be wor]?i to have it, he shal have it
wi]?outen doute whan best tyme were |?at he hadde it ; and he
shal have on J)e best manere |?e )?ing \2X he axij? ]?us.

And herfore J?e seven axingis })at Crist techi]? in |je Pater noster
mene]? ' ]?is forme of axinge ; and algatis to axe in charite ; and
]?erfore men |?at lyven in werre ben unable to have )?er axinge :
but |?ei axen ]?er owne dampnynge in jje fifte peticioun, for
)7er j?ei axen ]?at God for^yve hem j?er dettis ]?at )>ei owen to
hym, rijt as |)ei for^yven men j?at ben dettours unto hem. And

* So in B ; menen, E, C ; movs)>, A.

SERMONS.

149

here we shal undirstonde |>at ech man is dettour to God, and
ech man owi)) to eche o]?er to do him good in charite. And
so failynge to love God of al |>in herte and alle )?i wille, ]?ou
rennest in grete dette bo]>e ajens God and man. And so in
J)is fifte axing |?es men ]>at werren now-a-daies, axen him as ]?ei
wolden mene, — for5}'ve us for we ben even wi|) \ee, or ellis take
venjaunce in ire of us, as we taken vengeaunce of oure bre-
jjeren. And |jis is noo good praier, but more axinge of Goddis
venjaunce ; and for J)is cause many men ben unherd in J>er
praier, and turned in to more yvel for j^ere unskilful praier.
And siche men weren better to leve |)an to preien on sich
maner. For many men preien for venjaunce and for worldis
prosperite, and in j>e ire of God he 5yve)> hem |?at jjei axen ;
but it were beter to hem to preye not J)us, ne to have )jes Jjingis.
And ]>us men of contrarie londis preien God in grete pro-
cessiouns ; and for unworjjinesse of her preier hem were beter
to sitten at home. And, for men witen not for what ]?ing ])ei
shulden preie God in siche causis, })erfore good lyvynge pro-
fitij) more, and jie Holy Goost axi]? |?an for hem. And who
ever stere^ men to yvel lyfe, ^if ^ J?ei ben freris J>at crien heye,
God heerejj hem not to good, but rajjer to take venjaunce on
hem. For Crist sei]?, ])at not ech man ])at sei]? to him Lord,
Lord, shal come in to J>e blis of hevene, but he j^at eendij>
in ri5t lyf, for he preie|> in ]?e name of ]?e Trinite. And j?us
5ebedeus sones preieden for good, but in yvel manere. And
so algatis ry5t lyf is J)e beste in mannis preier, for siche lyfe
preiej) beter to God J^an hie voicis of ypocritis.

And after sei]) Crist to his apostlis, J)at pes pingis he seide
bifore to hem in proverbis and mystily; but fiow is come tyme whan
he shal not speke ])US unto hem in proverbis, but apertly of his Fadir
he shal telle hem as best is. In pat daie shal Cristen men axe in
Cristis name unto ]?er blisse. And now he seip unto he??i pat he
shal preie his Fadir 0/^ hefn, for |)ei shal be mateer to Crist and
make his rewme. Wherfore he preie]?, pat pe Fadir love pes
apostlis and ojjer men ])at suen him, for pei loveden Jesus Crist
and trowiden pat he cam fro God; ^he, }>at Crist bi his manhede

Good life
better than
imperfect
prayers.

* stire\^, E.

'' cthif, E.

' for, E.

I50

WYCLIF'S

came of God in his godhede. Crist cam fro pe Fadir and cam
in to pe world, and now whan Crist haj) done his message, he
forsakip ayii pe world, and goij) bi manhede to his Fadir. And
Cristis disciplis seiden to him, Lo, now pou spekist opynly, and pou
seist now noo proverbe ; and per/ore we witen wele pat pou knowist
alle pingis, and it is to pe no nede pat ony man axe pe ou^t, for
]>ou wost bifore |)e axinge, what men shulde axen and what
]>ingis leve. In pis we trowen pat pou come fro God as his
owne sone.

And })is bileve is ground to men to have of God what ]?at
hem nedi]), and to wite what is best to hem, al ^if it displese
to \q world. But, as men |>at ben in feveris desire not J)at
were best for hem, so men here in synne coveiten not best
Jjing for hem. For |)e world seide ]?at ]?e apostlis weren foolis
and forsaken of God, and so it wolde seie todaie of men }>at
lyveden lyke to hem, for worldis joie and eerjjely good plesi]>
to hem, wi]? meenes ]?erto, and |>ei saveron^ not hevenly good
ne ri^t suyng after Crist. And })is jugement now in J>e world
is open witnesse a5ens men, \2X \€\ be not hoole in soule, but
turned amys to worldely Jjingis. For as a mou]? of a syke man
distempered fro good mete, move]? him for to coveite jjingis
contrarie to his helj^e, so it is of mannis soule ]?at savoure]? not
Goddis lawe. And as wanting of appetit is a signe dedly to
man, so wanting of Goddis witt is signe of his secounde dee]>.
And jugement |?at now regnej) of worldely prosperite is token
of men ]?at \€\ ben foolis and saveren not of Goddis lawe.
For J>e world sei]? comounly Jjat ^if a man have worldely blisse
and })e world lei5e^ to him in killynge of his enemyes, ]?an God
love]) him and doij? miraclis for his sake. But, Lord ! where is
oure bileve J^at we shulde trowe in love of God, |>at it stondi])
not in |)is but ra]?er hate of God ! And, as Gregori sei|)^ as
a bole )>at shal be kild goij? in corn at his wille, and is not
pyned^ ne Irayeilid wi]? o)?er beestis ; so a lyme of )?e fend is
left fro )je grace of God, to figure his dampnacioun, and suffrid

^ saveren, E.
A has pyiidid.

J

2 joye, C. •" So in B ; pynyd, E ; pynde, C ;

"' I have been unable to verify this reference.

SERMONS.

i5»

to do myche harme here, to large his peyne aftirward. We
shulden leve |)es sensible signes and take ensample of holy
men, as of Crist and of his apostlis ; hou ]?ei hadden not her
blisse here. But here Crist ordeynede peynes and hate of J)e
world and pursuyng to men )>at he moost lovede, to teche us
}>at come after hem. And |>us signes of paciens and pursuynge
in J)is er]?e shulde be tokens of Goddis love and not signes
of Antecrist.

PE SIXTE SONDAI GOSPEL AFTER EeSTIR.

[SERMON LIL]

Cuvi venerit Paraclitus. — John xv. [26.]

Crist telli]? his disciplis of comyng of Jje Confortour, ]?e
which is Jje Holy Goost, and what lyf jjei shal after lede. And
ech man shulde cunne here |?is lore, for J>an he may be soulis
leche, and wite, bi signes of his life, wher his soule be seke or
hoole. Lord ! sij) a fisician lerne}) diligentli his signes, in veyne,
in pows\ and ojjer |)ingis, wher a mannis bodi be hool; how
myche more shulde he knowe sich signes ]?at tellen hel]?e of
mannis soule, and how he ha]? him to God. Al3if siche J>ingis
ben pryve and passen worldly witt of men, nejjeles ]?e Holy
Goost telli]) men sum of siche signes, and makij> hem more
certeyne }jan men can juge of bodily hel])e. And, for we
shulden kyndely desire for to knowe \q soulis state, ])erfore ]?e
Holy Goost, ]?at techij? us to knowe jjes signes, is clepid a con-
fourtour of men, passinge o|)er confortours. And as a mannis
soule is beter ]?an |)e bodi, and endeles good passi}) temporal
good, so J)is knowynge of j)e soule passi]? o|)er mannis
cunnynge.

Crist sei)> j^us to his disciplis. Whan pis confortour shal come
pat Y shal sende '^ou of pe Fadir, Goost of treupe pat comcp forp
of hhn, he shal also here ivitnesse of vie; and y shal also here

The mission of
the Comforter.

^ pouie, E ; powsey C.

152

WrCLIF'S

The doctrine
of the double
procession,

a doubtful
point :

other points
more need to
be determined ;
e. g. the autho-
rity of the
Pope, and the
duty of private
confession.

On the
overgrown
authority of
the Popes^

witnesse, for y ben wip me alwey fro pe bigyjinynge of my
prechinge. But here may Grekes be moved to trowe |>at |)e
Holy Goost come]> not for]? but of jje Fadir and not of Crist
\2X is his sone ; for \t toon sei]> Crist, and in |)is gospel leve]>
]>e to]?er. And it seme]? to sum men, ^if jjis were treu])e \2X
shulde be trowid, God wolde li3tly telle |)is treuj)e as he telli)>
ojjer |>at we trowen; and ellis it were presumpcioun to charge
])e Chirche \\\\ })is trujje, sij? neijjer autorite of God, ne resoun,
techi)? |?at |)is is so]) ; and al bileve nedeful to men is tolde hem
in }?e lawe of God. Here me ]?inki}) Jjat Latynes synneden sum
what in J>is poynt, for many o])er pointis weren now more
nedeful to \q Chirche ; as it were more nedeful to wite, where
al ])is Chirche hange in power of ])e pope, as it is seid comounly,
and where men ])at shal be savyd ben nedid here to shryve
hem to preestis, and ])us of many degrees \2X ]je pope ha]> li5tly
ordeyned. But me ])inki]) ])at it is so}) \2X ])is Goost come])
bo]>e of ])e Fadir and of })e Sone, and ])es persones ben o cause
of him ; and me ])inki]), to noon entent shulde Crist seye, he
sendi]) ])is Goost, or })at })is Goost is his, but 3if ])is Goost come
of him. And to })is ])at Grekes seien, j?at Crist leve]) ])is word,
certis so doi]) he many o])er for certein cause, and 3it we
trowen hem ; as Crist sei]) his lore is not his, for it is principaly
his Fadris; and 3it we trowen \2X it is his, but ])e welle is in
his Fadir. So we trowen })at ])e wille bi which ])e Fadir love])
jje Sone come]) of witt \2X is ])e Sone, but principaly of Goddis
power. And in ])is word Crist techi]) us to do algatis worship
to God. And ])us })es Grekes may not prove })at we trowen
fals in ])is bileve, or Jjat Crist lefte })is treu])e, wi])Outen cause to
telle it ])us ; for bi })is })at Crist sei]), ])e Holy Goost came of his
Fadir, and leve]) ])us })e comynge of him, he stoppi]) ])e pride
of ])e Chirche and techi]) men to worshipe God. But whan he
sei]) ])at he sendi]) })e Holy Goost to his disciplis, and alle ])at
his Fadir ha]) ben his, he techi]) clerely ])at ])is Goost come]? of
him ; and o])er wise shulde Crist not speke.

And ])us Latyns ben to blame, for ])ei leven nedeful treu])e, and
depen hem in ojjer treu})e, ])at is now not so nedeful. And ])us
seien sum men [>at ])e bishop of Rome, j)at ])ei clepen heed of })e
Chirche, and ]7erto pope, and Cristis viker, doi]) more harme to ])e

SERxMONS.

'53

Chirche of Crist ))an doi}> vikcr of Thomas in Inde^, or viker of
Poul in Grees, or \e Soudan of Babilon. For |>e rote of which he
came, ]?at is dowynge of \e Chirche and heyng of jie emperoure,
is not ful holy ground, but envenymed wij) synne. But ])is
venym first was htil, and hid by cautelis of ))e fend, but now
it is growen to myche and to hard to amende. So)> it is jjat
ech apostle was obedient to ech oj?er, as Petre obeishid unto
Poul whan he reprovede hym; and ))us ]?enken sum men jiat
J)ei shulden obeishe to ))e pope, but no more ]?an Crist biddij>,
no more Jjan to o]?er preestis, but 5if he teche bettre Goddis
wille and more profitij)^ to men; and so of alle his ordenaunce,
but 3if it be groundid in Goddis lawe, sette no more prys j^erby
|)an bi law^ of ])e emperoure. Men shulden seie myche in J>is
matere, and o]?er men shulden do in dede; but men wolden
holde hem heretikes, as \e fendis lymes diden Crist. And so
|>icke ben his m.embris }>at who so holdi]> wi}> Cristis lawe, he
shal be schent many weyes and algatis wij> lesyngis.

And ]jis telli]> Crist bifore unto his postlis, to make hem
stronge and arme hem a^ens siche persecuciouns. \>espingis, seip
he, Y spake to you, pat y be not sdaundrid. He is sclaundrid )>at
is lettid by word or by dede, so ])at his ri3t wille falle doun fro his
witt ; and so 3if a man be pursued and suffre it paciently, he is
not sclaundrid, al 3if men synnen a5ens him. pe first pursuyt
a5ens Crist shal be of false preestis, not al oonly lettyng j?e
membris of Crist to reule jje puple in chirchis, as curatis
shulden do, but putte hem out of chirche as cursid men or
heretikes. And herfore sei]? Crist jjat ]?ei shal make 30U ivipout
synagogis. But 3it shal more woodnesse come after )?is, for ]>ei
procuren \q puple, bo}>e more and lasse, to kille Cristis disciplis
for hope of grete mede. And herfore Crist seij) certeyn of ])is

' ^.rofite, E.

» The tradition of the visit of the
apostle Thomas to India is of later
origin than the time of Eusebius,
being first mentioned by writers of
the close of the fourth, and begin-
ning of the fifth century, such as
Gregory Nazianzen, St. Ambrose,
and St. Jerome. The Christians
found in Malabar by St. P>ancis

Xavier certainly called themselves
' Christians of St. Thomas ; ' but
this is supposed by many to have ■
arisen from a confusion between the
apostle and a Nestorian missionary.
(Dean Stanley, article 'Thomas;'
Smith's Bihl. Diet.; Kitto's Cyclo-
piEdia.)

Persecution.

^54

WVC LIE'S

The wiles of
the evil one.

mater, pat hour is come pat ech man pat killip pus good men, shal
juge ht?n to do to God medeful obedie?ice. And to ])is ende pro-
curer! freris, Antecristis disciplis, |?at wel ny5e it is J)us now
among Cristene men. Sum men be sumnyd to Rome and
)>ere putt in prisoun, and sum ben cryed as heretikes among
])e comoun peple ; and over |?is, as men seien, freris killen J)er
owen bre])eren, and procuren men of J)e world to kille men ])at
seien hem treujje. And oo drede lettij> hem ]?at ]?ei stirte not
to more woodnesse, for ]jei defenden J)at it is leveful and mede-
ful, preestis for to fi3t in cause jjat J)ei feynen Goddis ; and so
5if ]7er parte be stronger ]?an seculers, |jei may move )>es preestis
to fi5t a^ens ]?es gentiimen. And as ])ei have robbid hem of
temporal goodis, so jjei wole pryve hem of swerde as unable,
and seie ]?at sich fi3ting shulde best falle to preestis. pus
hadden preestis jjis swerd bifore J>at Crist cam, and ]?ei drowun
so ferre out of religioun of God til J^at ])ei hadden kild Crist,
heed of holy Chirche.

Alle men shulden be ware of cautelis of })e fend, for he
slepi}? not, castynge fals weies, and al ])es done fendis
lymes ; /or pei knowen not pe Fadir ajid his sone bi propertees
of hem. pe fend blyndi]? hem so in worldly purpos, Jjat J)ei
knowen not strengj^e of God ne wisdom of his bidding ; for
fei|) faili]) unto hem ]?at |)ei loken not aferre, but ]jing |)at is
ny^e ]?er eye, as beestis wi])0Uten resoun. Alle pis hap Crist
spoke to his disciplis pat whaii tyme cojnep of het?i, pei shulden pan
have mynde pat he hap seid he?n pes perelis to come. And ]?e
Holy Goost move]) ever sum men to studie Goddis lawe and
have mynde of ]jis witt ; and so love of Goddis lawe and sadde
savoure jjerynne, is token to men J?at \€\ ben Goddis children,
but 3it of jjer ende j?ei ben uncerteyn.

M^^-y^^iifr^^^^^^—

SERMONS.

^55

pE Gospel on Witt Sondai.

[SERMON LI II.]

Si quis diligit me. — John xiv.^ [23.]

In ]?is gospel move]? Crist his children to love, for charite
is ]>e best cloi]? |)at ony man may have ; and herfore sei]>
Goddis lawe |>at love is stronge as dee]?, for love moveJ> men
to suffre dee|) gladly, in Goddis cause. And where dej) is jje
moste J>ing ]?at man dredij> here, ]?is love passij? kynde and
maki|? men to coveite siche dee|>; and |>is wille is not harmful
but glorious to men, si|> bi siche love men brennen as coolis^,
and turnen in to Goddis clo]?is as angelis of hevene. First
seij? Crist )>us, yf ony man love him, he shulde kepe his word, for
\2X is ]?e same treuj)e ; and sij) God is kynde a3en to men \2X
loven him ))us, Crist sei|) jjat his Fadir shal love him ayn; and
5if his Fadir love a man, ]>e two o|?er persones love]?'^ him, and
al siche love of God mut nedis be evermore. And }?e manhede
of Crist worchi]? |)us bi ])is love ; it shal brynge wip Crist siche
membris 0/ him to hevene, and so to clere si3t of Jjc holy Trinite.
A7id so Crist wip his membris shal make pere per dwellinge wij>-
outen ony ende, bi love of ]?e Holy Goost ; for seintis in
hevene may not passe ]>is ende, for ]?an ]jei wxren foolis
chesynge a worse eende.

For Crist wolde shewen oonhede to loven him and to kepen
his wordis ; ]?erfore he sei]? efte. He pat lovep him not, he kepip
not hise wordis. And herfore Crist, discryvynge a man |>at
love]? him, seij> ]jus after in ]>e same gospel. He pat hap
?ny comandementis and kepip hem in his lyfe, he is pat ilke
pat lovep me weP. Here may we wite* where a man love
God, for 3if he love|> God, he love]) his lawe and wordis

Christ moves

his children
to love,

which is the
same thing
as to keep
his command-
ments.

* So in E ; both A and B have xviii, erroneously.
E and B ; A and C give no marks of quotation.

colts, B.

So

* This is the old phiral present proceeding directly from the West
indicative of the Southern dialect, Saxon form lujia'6.

156

WYCLI F'S

What these
command-
ments are,

the Holy Ghost
teaches us,

through the
peace of
Christ.

of J?e gospel, for alle ]?ei comen to oon ; and 3if he love]> not
Goddis lawe he love]? not his God. And herfore ech man \2X
lovej) not Goddis word, jjat he wolde not die Jjerfore to defende
it, he loveJ) not his God as he shulde love him ; for it is al oone
to love God and to love his word, and as myche as \ow. lovest
God, shuldist jjou love his word. But for love of J>i God, |?ou
shuldist lese jji lyfe, and so |)0u shouldist lese ]?i lyfe for defence
of Cristis word; and in cowardise of ]?is love ben many men
smyttid, but kny3tis bi ))er ordre shulden be redy in J>is love.
But, for Crist ha]? seid J)at men shulden kepe hise wordis, many
men my3ten muse what ]?ing ben J>ese wordis. But Crist sei]? ]?at
alle }?es wordis ben treujjes, as ten treujjis of ])e comandementis,
and alle ben wi])OUten ende ; and so he ]>at kepi]? not J?e wordis
of Crist, he kepij? not his o word/^ 7vhich pei have herd, and pis
0 word which pei have herd is not Cristis, but his Fadris. For
it is Cristis persone, and Crist is not Cristis sone, but ]?e Sone
of ]?e Fadir ; and ]?us we may see wor]?inesse of Goddis word.
Wordis of God ben many by diversite of resoun, but al ]>ei
rennen to gidere in o myddil poynte, and so \€\ ben alle
Goddis word, ]>at is him silfe. And, for J)es wordis ben mysty
and derke to ])e puple, ])erfor 3yve]) Crist hem a confort in ]?is
matere, and sei]?, pat he hap spoke pes pingis unto hem divellynge
wip hem, and ]?ei ben 3it mysty ; but pe Con/or tour pat is pt
Holy Goost, pe which pe Fadir shal sende in pe name of Crist,
shal teche hem alle pitigis ]?at ben now hid to hem. And })us it
falli]) unto men to know rudely first a ]?ing and generaly, as
philosophris speken, and after shulden ]>ei knowe more sutilly
])e same ]?ing; and ])us Crist bi his manheed told first mysty
wordis, and si]? bi his fynger shewide sutilte of hem. And 3it
})is Holi Goost shal have order of }?is lore, for first he shal
move mejinis eris in sensible voicis, and si]? he shal be slyden
ynne and teche mennis pou^tis, in alle }?at Crist ha]? spoke bifore,
in general wordis. pei ne shal ceese anoon to lerne more
sutilly, but ever in ]?is lyf J?ei wexen more rype til }?at ]?ei comen
to hevene, and Jjere knowe al fulli.

And, for pees of mannis soule disposij? him to lerne, ]?erfore
Crist byhoti]? his children ]?is pees, and sei}? J?us, Pees V leve
to you; and my pecs V -^yve -^ou. Crist wiste ]?at him silfe

SER3fONS.

157

shulde soone passe fro his children ; ffor on jje pursdaie at
ni3t he seide to hem )jes wordis, and on |>e morewe at
noon he died for j^er love ; and herfor he bihi3t hem jjat
he shulde leve hem pees. But Crist specifie]? ])is general
pees, whanne he sei]? )>at he 3yve|> hem his own pees; and
))is shal be first wi]> pursuynge of body, but it shal grow
after to moost ful pees. And herfore seij> Crist pat not as pe
ivorld ^yvep, he -i^yvep hem, but on contrary maner. pe world
3yve)) jjingis \2X now ben likyng, but bi processe of tyme \t\
wexen more bitter, and so J>ei turnen to peyne and sorewe, jjat
first weren likynge ; and so pees of Jjis worlde is ever more
decresynge, but pees of God growij) unto ful pees.

And bi ])es wordis of witt Crist conforti]? his children, and
biddi]? hem, \2i\. per herte be not disturblid ne drede; for who ever
trowe]> fully Jjis sentence ]?at is seid, and hopi)> fully ]jat he were
of nombre of |)es children, he were an untrewe man ^if J?at he
drede ]?us. Aposdis dredden hem of perelis ]?at weren ny5e, but
|?ei failiden not of J>is treu|)e, )?at Jjei ne shulde have a good ende,
and what |)ingis ]?at felle to hem, it shulde falle to hem for |)e
betere. And so as \^ worlde is sikir of J)ing ney3e it, and in doute
of ])ing ferre, so in contrary manere ben Cristis children sikir
of )>er ferre eende, but of |>er ny3e menes ben \€\ sum tyme
in drede. And grounde of )>is sentence is Cristen mennis
bileve, and herfore seide Crist, 3^ herden how Y seide to •^ou, V
go ajid F come to '^ou; and he ))at trowi]? fully |>es witty wordis
of Crist he shulde not drede him of ])is for seid sentence, for
Crist seijj, as God to whom al ]>ing is present, Y go and Y come
to you, for certeinte herof. And as Crist was certeyne of his
dee)) and his steiyng up and of his comynge a3en at \q daye
of dome, so shulden his children be certeyn of his forseid,
sentence. And 3it Crist move]? his children to have joie of
his goyng, and ))is was a point for which jjei mourneden
moost ; and Crist seij) ))us to hem to abate Jjer mournynge,
Certis, yf ye loveden me, y shulden have joie for Y go to my Fadir,
sip he is more pan Y; for |)us bi manheed Y shulde encreese in
bliss, and he jjat joie)> not herfore, he love]? not Crist. And it
is told bifore hou ech man shulde love him; And now Y seide
to you, bifore it is falle, pat ivhan it done, y troiven in my witt ;

AVe are com-
manded to be
hopeful and of
good courage.

'5«

WrCLlF'S

The visit of
Nicodemus.

and so shulde \>q\ trowe to alle ]?ing jjat he hadde seid, for ]?us
he is God j^at can wel al ]jing. And Crist, teching his children
to marke beter his wordis, sei|>, pat he shal speke now but /ewe
pingis unto hem, but jjei shulde have moost enemyte here of j)e
heed fend J>at Crist ha)? overcome ; and |?erfore he telli]? hem,
pat prynce of pis worlde is come for to tempte Crist, a7id he hap
not in him; and J)us in Jjis overcomynge shulde \€\ not drede
)>e fend. But al pis is done pat pe worlde knowe pat Y love pe
Fadir; and so shulde 5e do, for alle J?ingis \2X Y do shulden
be ensaumple to you. And her/or V do as my Fadir comandide
me, for wel Y woot in J)is may I not faile. And al ])is sentence
of jje gospel of Joon is fully perteynynge to comynge of ]?e
Holy Goost, and so redyng of Jjis gospel was wel ordeyned
for |)is day.

Pe Gospel on 1>e Trinite Soneday.

[SERMON LI v.]

Erat homo ex Phariseeis Nychodeme. — John iii. [i.]

pis gospel undir a story telli]? of J)e Trinite, and bo]7e ]?es
ben harde, as comounly is Jones gospel, pe storye tellij) pat
per was a man 0/ Pharisees pat hi^te Nichodeme, and was priftce
of pe Jew is ; he cam to Jesus on a ny^t and seide pus to him;
Rabi we witen wel pat pou art come fro God; and raby is as
myche as maister in Englishe. And Nichodeme tolde Jje cause
whi he trowide |>is, for no man may make, he seide, pes signes
pat pou makist, but yf God be wip him, and so he come]? fro
God. And Jesus attsweride Nychodeme, and seide J)us to him,
bi my double kynde Y seie to |>ee, but yf a ?Jian be born ayn,
he may not se Goddis reivme. And Jjes wordis weren woundirful
to Nichodeme, and perfore he axide where a nian 7ny^te be bore
whan he were an old maji, wher he my^te crepe i?i to his moder
wojube for tyme )?at he was olde and be born ayn.

pis Nichodeme cam in }je ny3t, \2X figuride his ignoraunce,
but to |>e literal witt, he dredde him for his bre}?eren, to come

SERMONS.

159

apertly in )>e day, and speke \vi}> Jesus Crist; and bojje jjes
undirstondingis shope |)e Holy Goost. And so j?is goostly birjje
|?at Nichodeme mut first have bilokene]? )>e Fadir of hevene
]>at J)rynge|) for]> two o)?er persones ; and so Nichodeme to Htil
knewe ])is persone of God, and for ]jis unknowinge he axide
j)is questioun. For he seide not Jjat Crist was kyndely Goddis
Sone, ne j^at he was Goddis word and so God him silfe ; and so
\>\s Nichodeme hadde nede to be cristened in fei]?, and so Crist
lovede his persone, al3if he hatide his ordre, for Crist savyde
his persone and distryede his ordre. And ]jus Crist lovede
Poul, J>at sei]> he was a Pharisee; but jje more part of Pha-
risees weren fals and heretikes. And |)is nativite shewij) Crist
in ]jes wordis ; For sop ^ for sop, V seie to pee, hut yf man be born
ofivater and pe Holy Goost he may not entre in to Goddis rewme.
And |)us bi ]>is baptym, |?is water and \q Holy Goost, Crist
tolde him ]je Trinite ^if he koud conseyve it. pis baptym sei]>
|)e Trinite, in whos name it is mad ; J)is water is J)e waishinge
jjat ranne of Cristis herte ; and so baptym and water and )?e
Holy Goost tellen Nichodeme J)e Trinitee, and jjerwi]? \q sacra-
ment, for Crist is compendious in spekynge of his wordis.

But Crist maki]> distynccioun of two manere of bir])is, and
sei}) \2X ping born of fleishe is fleish in his kynde, a7id ping pat is
born of spirit is spirit on sum manere ; 2iYidi perfore, wounder pou
7iot pat Y seide to pee, ^e moten be born ayn, and bi Goost made
children of holy Chirche, and so in spirit maad Goddis children,
and so his spouse shal be your moder, pis gendrure of J)is
Goost is bo]?e free and wilful, and herfor Crist sei]? to Nicho-
deme, ])at pe spirit brepip wher he wole, and pou herest his vois
bi which he move]? ]?ee. And on \m maner Jje Spirit of oure
Lord ha]? fillid ])is world wi]> witt of oure fei]?, and |)at J)ing jjat
holdi|) alle ha]) science of vois. And herfore at Wit-Sonday
whan })is Goost apperide was a greet soun, and tungis of fier,
to telle ]?at men shulden speke on hi3t^ to J)er bre]?eren, and })ei
shulden have charite, ])e which sei}) })e Holy Goost. And alle
3if we knowen ])e vois of |)is Goost, nejjeles we witen not
whennes ])at it come]> ne whidir jjat it goi]), to men ])at ben

' beyit, E ; hei-^);>e, B ; hei^e, C.

i6o

WFCLIF'S

biside us; for we knowen not ]?e ordenaunce of God, whi he
enspire]> |)es men, and to what ende, or whe]7er he shal save
J)is man or wende awey from him. And so ech man pat is born
of pis spirit is unknowun to o]>er by many hid resoun, and so
ech man is sumwhat knowun and sumwhat unknowun for
wisdome of |)is spirit.

But Nichodenie answerede and seide here to Jesus, How may
pes pingis be done? And Crist seide to him ; In \q lond of
Israel ben manye blynde maisters, for pou art maister in
Israel, and '^it pou unhiowist pes pingis : and so it is noo
wounder ^if ])is lond be mysled, ffor 5if \>e blynde leden \>e
blynde, ]>ei fallen bojje into ]?e lake. And ne|?eles Y teche
hem as myche as J>ei ben worjji; and so sei]? Crist to Nicho-
deme, Sopely, sopely, Vseie to pee, defaute is not in me, in teching
of jjes puple, but in untrewe hardnesse of it ; for, ping pat we
knowufi, we tellen to hem, and pat we have sene in Godhede, ive
witnessen, and y taken not oure witnesse, for 50ure unkynde
hardnesse. And jjerfore 5e knowen not ]?e gendrure of jje firste
persone. '^if Y seide to ^ou erpely pingis and y troiven hem not,
how, yf V seide to you hevenly pingis, shal y trowen hem? Crist
tolde here of bodily birjie, and ofte tymes of erj)ely treu]>e, but
J>ei trowiden him not for j)er fole hard herte ; but ne|>eles Crist
telli}? ]?is man knowinge of |)e secounde persone, and in an
article of bileve, jjat is, his ascensioun ; and no man, seip Crist,
steiep in to hevene but he pat cam doun fro hevene, mannis sone
pat is in hevene. And in J)es wordis my^t Nichodeme undir-
stonde bo})e Jjc godhede of Crist and jjerto his manhede, and
so shulde he knowe wel |>e secounde persone of God. By jjat
))at Crist steied |>us, and |}us is mannis sone, mi3t he knowe
his manhede bifore o}?er manhedis ; for aljif o])er men steieden
a litil in |>is eire, nej>eles no man steie]? in to hevene ))us but
Crist. And so noon ojjer man come|) to hevene but ^if he be
Cristis membre, and be drawun bi ]?e Trinite in to ])is hey place.
And ]>us seij) Crist so]?, )?at no man steie)? in to hevene, but
him silf aloone ; and seij? j)ere ben foure manere of bryngingis
for}) of man, and ))e fourj^e and )?e laste, apropred unto Crist,
is ))at man come)) clene of womman wijjout man. Crist clepi}>
I him wel here a sone of mankynde; ,and |)us bi })es two wordis

WYCLIF.

SERMONS.

i6i

my5t he knowe Cristis manhede. And by ojjer two wordis my^t
he knowe Cristis godhede ; first by )>at he sei]> j>at |)is man cam
doun bifore fro hevene, and j>is my^t nevere be but 3if Crist
were God or''^ he were man. pe secounde word jjat shewi|>
J)e godhede of |)is persone, is, J>at Crist seij? jiat he is mannis
sone )jat is in hevene, ^he, after |>at he bycam man ; ftbr jjus
is Crist ^ tw^o kyndes godhede for evermore, and evermore^ in
hevene drawynge to him whom him like}?. And })us Crist
techi|) wxl ynou5 to knowe j)e secounde person, boj) in godhede
and in manhede, as myche as he shulde ]?an knowe him.

But to telle ])e ])ridde persone, in pointis of bileve, Crist teUi]) to
Nichodeme, As Moyses heied pe addre m desert to hele J)e puple
by lokynge on him, so mut mannis sone he hyed in Jje cros, pat ech
man pat trowip in hifn, perishe not in helle, hut have lyf ivipouten
eende, ])at is blisse of hevene. Here mut we knowe ]?e storye
of Jje olde lawe hou |?e puple w^as hirt by stynging of addres,
and Moses preied God to telle him sum medecyne ; and God
bade him take an addre of bras, and hong hym hye on a tree
to ]?e puple to loke on, and he })at lokid on ]?is addre shulde
be helid of ]?is yvel. And al ]>is was figure of hanging of Crist,
for Crist was in forme of addris of venym, but he hadde no
venym in his owene persone, as \q addre of bras hadde no
venym in him. But as rijt lokynge on }?is addre of bras savyde
J)e puple fro venym of serpentis, so rijt lokynge bi ful bileve
in Crist save]) his puple fro synne of ]?e fendis. And ))e fende
was ))e first addre ]?at ever noyed man, and Crist was hongid
in tre, as jjis addre hongide in tree. But it were to wite over,
hou ];is story perteyne)) to J)e Holy Goost, si]? al j>is was done
in Crist ; but we shal wel wite ]?at ech of ])es jjre persones is
in ech ojjer, as ech bitokene]) ojjer. And si]? ]?at Crist sei]? }>at
no man ha]? more love ]?an for to put his lyf for his frendis, ]?is
blesside hanginge of Crist in \e crosse is J)at hye charite }?at
God lovede man inne, and ]?is charite is ]?e Holy Goost ; and
|?us was Nichodeme taujt ]?e fei}? of ]?e Trinite, and in ]?is fei]?
many o])er articlis, and }>us is }?is gospel approprid to }?is feste.

Christ teaches

Nicodemus
the complete
doctrine of
the Trinity.

^ Crist is, B, C.

SERMONS.

^ So E ; A, B, C, om. and evermore.
^ or=^' before that.'

l62

WrCLIF'S SERMONS.

pere ben many witnessis and resouns to \q Trinite, but J)is
manere of lore is more plentenouse and more profitable to
men; and herfore Crist sei{> it ])us; and }jus eche man shulde
reule al his lyfe after ]?is holy Trinite, for ellis he must faile.
Loke first ))at he be groundid in stable bigynning, and sij>
J>at he procede in gracious mene, and si)) j)at he ende in ful-
nesse of charite, and J)an his lyfe is ensaumplid aftir ))e
Trinite.

•••••••«

COMMUNE SANCTORUM.

M 2

[The sermons which follow, on the gospels of the office of the
Commune Sanctorum, are thirty-one in number. The order of
the feasts, and the gospels themselves, appear to have been taken
by the writer from the Sarum missal. Every separate office in-
cluded in that missal is dealt with by the writer of the sermons
except those for ' Many Virgins ' and ' Holy Women not Virgins;'
and for this omission there is an obvious reason, viz. that the
gospels for those offices are the same as those for ' One Virgin
not Martyr,' and ' One Virgm and Martyr,' and had therefore
already formed the subjects of sermons. "With one exception, all
the gospels correspond with those in the Sarum missal. This
exception is in the office for ' One Apostle.' Two gospels for this
office are treated of by the writer, Hoc est praeceptum, (John xv. 12)
and Haec mando 'uobis, (John xv. 17). The latter one of these
gospels alone is given in the Sarum missal. But the Hoc est
praeceptum is the gospel for the * Vigil of an Apostle ' in the
present Roman missal.

Although of course there is a general agreement, the office of
the Commune Sanctorum in the Sarum missal differs considerably
from that of the present Roman missal. In one direction it is
fuller, in another not so full. It is fuller, in that it has a greater
number of distinct offices or masses, there being twenty-nine in
the Sarum, and only twenty -four (including that for the anni-
versary of the Dedication of a Church) in the Roman. It is less
full, because, though it has more offices for several of the feasts,
certain festivals are not represented in it at all, e. g. those of * One
Martyr not a Bishop,' and of a ' Martyr not Virgin.'

Out of the thirty-one gospels treated of by the writer, twenty-
one are also found in the Commune Sanctorum of the Roman
missal, and ten are different.]

HERE BIGYNNEf fE

COMOUN SANCTORUM,

pE SECUNDE PART OF plS BOOK.

pE Gospel in Vigil of Apostle.

[SERMON LV.]

J^go sum vitis vera. — Joon xv. [i.]

As comune ]?ing is betere and bifore o])er |)ingis, so J>is gospel
|?at is red in comun story shulden men knowe sum what, and
speciali preestis, for it is a foul ]>ing ]?at prestis speken as pies,
and knowun not her owne vois more ]?an doumbe beestis, and
speciali whanne \€\ reden bileve of holi Chirche, for ])es men
ben to ferre to preche |)is to ]je peple. pis gospel of Joon
telli]) a parable of Crist, bi which he tau5te his disciplis for to
dwelle in him, and for to love him, for ellis ]?ei ben nou3t.
Crist sei]? ))us : / am a verri vyne and my Fadir is tylyer of ])is
vyne3erde. For Crist bi hise twoo kyndis is a good herde ; as
anentis his godhede, he is ]?e same tilier wi}? his Fadir, and
as anentis his manhede he is heed of holi Chirche. And for J>is
seij> Crist })at, ech braunche pat is in him, and berip not fruyt, his
Fadir shal take awey, for keper of a vyne3erde falli]? ))us to
dense it, and algatis kepe j?e vynes ]?at jjei beren grapis. And,
for alle j^e Fadir dedis doij) also ]?e Sone, jjerfore sei]? Crist ])at
ech braunche of pe Chirche pat berip fruyt, his Fadir shal purge
pat it bere more fruyt ; and so doiJ> Crist, for he sendi]> water of
wisdom to hise braunchis, and herof comej? grapis to preche to

The parable of
the true vine.

1 66

WFCLIF'S

Necessity of
union with
Christ.

|)e peple and gladen hem in Goddis lawe. Sum men ben
braunchis of ]?is vyne, jjat dwellen in holy Chirche, and 311 jjei
ben not Jjerof, al if ]?ei lyve of jjis vyne, and ben siche j>at
gaderen gredili Cristis patrimonye, as dymes and offringis and
rentis, Jiat ]jei seien weren 50vun to Crist ; and wi]> ]?is ]>t\ done
not \qx office to quykene o|)er branchis; and ]jes ben moost
noious branchis J>at ben plauntid in ]>is vyne, for j^ei maken
most ojjer men to rote and drye and falle fro )?is vyne in to ]?e
fier of helle. For no men ben of holi Chirche, al if jjei ben J>er-
inne, but J>ese men )>at beren fruyt and han love wi|?outen eende.

After sei|> Crist to his disciplis. Now y ben dene for pat word
pat Y seide to '^ou, Dwelle y in me and Y dwelle in yu, Bo])e
goode men and ivel moten be on sum manere in Crist, si]? he
is God |)at susteyne]? al J?ing ; but men shulden be in him bi
grace and take moisture of his lore, and so profite to o)?er
braunchis ]?at growen in j)is vyne, and J)us ]?ei shulden take
moisture of lore of ])is tree, or ellis ]?ei ben not of ]>is tree, al
if her kynde be susteyned in it, but J)ei growen in kynde to
make of a fier in helle. And ]?is vyne dwelli)> not in a man
as for his membre, but if he helpe J)is man to make here a
good ende, and die in charitee to God and to his Chirche. And
so, al if ech man shulde hope jjat he be lyme of holi Chirche,
ne]?eles he shulde suppose ])is bine|>e bileve and wij) a drede,
but if God tellde him specialy what eende ]?at he shal have. And
))is triacle haj? God ordeyned a3ens preestis and ypocritis, |>at
)jei shulden not disceyve ]?e puple, bostinge |)at \>t\ ben of holi
Chirche, for, be ))ei popis, be ]?ei bishopis, or oj^er preestis more
or lasse, ]?ei bosten and hewen above her heed, if ])ei ben proud
of jjis title. And herfore God, ]?at lovejj ))at ech man shulde be
meke, hidi]? Jjis point from ech man jiat he woot wole not holde
mekenesse. And to conferme ]?is mekenesse, sei|) Crist after in
]?is gospel. As a sioun mai not here fruyt but if it stonde stable
in pe vytie, so no Cristene man 7nai bere fruyte but if he be
dwellinge in Crist. And herfore sei]? Crist bi Matheu, J>at a good
tree mai not make yvel fruyte ne an yvel tree good fruyt, al if
mennis jugement faile in |)is, for ]?ese ]?at God woot jjat shal be
saved, al if jjei synnen for a tyme, nejjeles her synful lyf shal
turne to hem to fruyt of hevene. And so |?ese men jjat shal be

SERMONS.

167

dampned, al if |)ei done good for a tyme, 3it jjei han an yvel maner
|>at quenchij? ]?e goode j>at j^ei done. And so it is unknowun
to men who dwelli)? )?us in God ; but ech man shal do good,
supposinge J?at he dwelli)) in God. And herfore rehersij> Crist,
as he ha]j seid to his apostlis, / am a vyne, and y pe braunchis,
and so pat man pat dwellip in me and I in him, he berip moche
fruyie, and upon )?is shulden 56 Jjenken, for 3e moun do nou^t
\vi|>outen me. And so shulden we lerne )jat vynes ben trees \2X
profiten not to mennis work but in beryng of her fruyt. So
shulden preestis in |>is worlde shapen her lyf to Cristis Chirche,
not to be enheritid here, ne to be riche, ne to fi3te, but to teche
Cristis lore bojje in her lyf and in her w^ord. And Jjus shulde
ech man do, but sum more and sum lesse.

And aftir sei)j Crist, as here is seid, pat who pat dwellip
not i?t him shal be sent out, as a kitt braunche, and so he shal
drye and sip be cast in to pe Jier, and pere he brennep wi|)OUten
ende in \t fier }>at evere shal laste. For fendis of helle
shulen gadere him bojje in bodi and in soule, and witnesse
a5ens him how he servede hem a3ens God. And over ]jis
biheti]? Crist Jjis privylege to his braunchis, pat if pei dwellen
ifi him and hise wordis dwellen in hem, bi brynginge^ for]? of
hevenly fruyte, whatevere pei wolen pei shulen axe and it shal be
done to hem. pese hi3e wordis \2X Crist seij) here, tellen witt
hid to men. For many Jjenken )?at summe ben fulli lymes of ]?e
fend, and 5it ]?ei enden holi men and comen to hevene for her
good lyf; and summe ben now holi men, as ancris^ heremytes
and freris, and efte }>ei ben apostataas and dien enemyes of
Crist. Al ))is is hid ])ing, for if siche men semen to do yvel,
and summe siche semen to do good, as ben many ypocritis,
ne|)eles ))e ende is hid of which ]?ei shulden take her name.
And so God hidij? jje qualite of siche workes of men here, for
men shulden not dampne hem ne preise hem to li3tli. And ))us
men maken hem over wise in jugement of holi Chirche, and in
demynge of mennis lyf, )>at ]?is goij? to hevene and ]jis to helle,
for God ha|> kept to him J)e knowinge of an ende, \2X maki|> al.
pou maist knowe J>at ]>is man is o))er a bishop or in sich office,

The final
destinies of
individual men
are hidden
from us.

^ So rightly E ; A includes the words in the italics.

- ankeris, E.

J 68

WrCLIF'S

No perfect
standard of
bodily health,
but Christ
the perfect
standard of
charity.

but whejjer he shal wende to hevene, God haj> hid pe knowinge
fro J>ee ; and sij? after ]>at he is man of holi Chirche or a lyme
of jie fend, it is wel seid )jou maist not see J)is point of jji
bileve, which ben lymes of holi Chirche, but ]>o\i shalt trowe
]>e general. And so |?at ]>mg J>at ]>o\x trowist here, J>ou seest not
here wi]? j>i i^en, but )?ou trowist it above hope, and bilevest it
bine]> science. And Jjus ]>ese wordis J>at Crist seij) shulden move
men to lyve wel, and be meke, and leve pride of hi^enesse of
her staat. And wolde God ]?at men lerneden )>is lessoun J>at
clepen hem men of holi Chirche, and bi colour of |)is fendis
synne spoilen men J>at be undir hem ; and in Jjis raveyn jjei
shewen wel, ]?at j?ei ben not of holi Chirche.

pE Gospel in hE dai of Apostle.

[SERMON LVL]

Hoc est preceptum meum. — John xv. [12.].

pis gospel techi]? Cristis apostlis, and in hem al Cristis
Chirche, how ]>ei shulden holde charite ech man to o\>qv.
Crist seij), ])is z's my comandemeiit, pat y love togidere, after pat
forme pat Y have loved '^ou. More love pan pis hap no man, pan
pat he put his lyfe for love of hise frendis. And ]7us, as fisik^
techi|>, )>ei shal Jjenke on a man jjat is fulli hool wijjynne and
wi]?oute, and bi mesure of such a man J^ei shulden mesure
mennis hel])e ; and whanne men axen, where is he ]jat is on |)is
wise hool, ]?ei seien, ])ere is noon siche, but siche oon \t\
ymagynen; and after mesure of ]?is heljje \€\ heelen him J>at
jjei delen wi]). But blessid be oure science, and auctour jjerof,
for we seien J^at j^ere is a love in jje heed of ]?e Chirche jjat is
moost in dede of alle loves Jjat mai be, and after ]?is love
shulden alle o]>er be mesurid. But, for fisik shame]? to sette sich
a mesure jiat \q\ knowen not, ne witen not where ^ it be, herfore
|>ei seien J)at jjer ben two hel})is, oon to ri5twisnesse and ano|)er

' phhk, E.

'■^ whe\>er, Y,.

SERMONS.

169

to wei3te. pe firste helj^c shulde stonde in a mannis membris,
and in his compleccioun, in humouris, and in dementis, which
in suche acord ben knettid to gider, jjat noon of j)ese mai be
contrarie to ano]?er; and si|) no man is siik but^ bi sich con-
trarite, J>is man J>at )?ei speken of mai nevere more be siik.
But hoolnesse of wei3te mai falle to a man ; and Jjat is nevere
more wi]?outen greet sykenesse, al ^if it be hid by governynge
of fisike. He is hool in wei3te ]?at ha]? of ech element as moche
as he mai worche, wi]? dedes ]jat fallen to men, and on jjis wise
momi \q\ maken men hool. But blessid be oure mesure, |?at
Crist putti]? in charite, for |)at is moost rial and ground of al
ojjer ; and no man mai be saaf but if he knowe ]?is mesure, and
J)is mesure helpe him to gendre in him charite ; and |?us shulden
men in dede practise in ]jis science, for veyn speche j?erof pro-
fiti)) not, but harme]?. pis love was shewid in Crist, whanne he
putte his lyf for love of his brejjeren, and brou3te summe out
of helle, and savede oJ)er jjerfro; and herfore seij? Crist, for
practisinge of })is love and ensaumple J)erof, pat pei shulden
love togidere as he hap loved hem'^ ; and J)anne \t\ ben al hool.

And herfore moten we nedis lerne j^e bileve of ]?e passioun
of Crist, and of his dej? suwynge, si]? after forme of ]?is love we
shulden love togidere; and wantinge of \\s love is cause of
ech synne and of ech harm ]?at falli]? in ]?e Chirche ; and J?erfore
men shulden enforce hem more to lerne ]?is love. And her-
fore traveilide Poul in techinge of charite, and telde sixteen
condiciouns, }?at shulden folowe it. And as many men seien
J?at ]?ei ben hool in bodi, many men seien ]?at ]?ei ben in charite,
and loven God over al J?ing, and her nei3bore as hem silf, but
3it ]?ei gabben opynli, as her lyf shewi]?. pis lore ]?at Cristis
scole axi]? love}? none gabbingis, but ]?at ]?ei do in dede as her
mou]? confessi]?. And, for Crist ha]? teeld ]?at ]?is hi3e charite
techi]? a man to putte his lyf for love of hise frendis, and J?is
love is oonli in persone of Crist, he telli}? how hise apostlis and
o]?er men ben hise frendis. 3^ beti ]?anne, sei}? Crist, frendis of
me ]?at han ]?is love, if y done sadli pe pingis pat I bidde -^ou.
And so it is of o}?er men }?at doen as ]>ese apostlis, for ]?ei ben

^ om. A ; perperam.

'^ So E ; no italics in A.

The test of
the love of
Christians is
obedience.

I Cor. xiii.

jyo

WFCLIF'S

The apostles
friends of
Christ.

Apoc. xxii. 9.

The threefold
office of the
Apostles.

mesure after Crist to ojjer men j)at suen hem. And certeyn
j)ei ben not frendis to Crist J>at han not ])is love, but oonli ])ei
Jjat han ]>is love; and si]? J)is frenship axi]? ]?at bo])e frendis
loven togidir, and ]?at J)e love be shewid in dede, as philosophris
seien, if we ben frendis to Crist, it is Jjus in dede bitwixe him
and us.

And Crist sei]) efte |?is word of love, Now shal Y not clepe
"^ou servauntisy for pe servaunt woot not in )?at* what his lord
doip. And ]jus men seien comounly ])at \tx ben two manere of
servauntis, servaunt of condicioun, and servaunt of mynysterie.
And servaunt of mynysterie may ben on two maneris. Sum
men be oonli servauntis of greet service outward, and sum ben
servauntis of |?es two, boJ)e of privy counceilis and to do siche
service. And on ]?is wise jje apostlis weren servauntis of Jesus
Crist, as ])ey graunten comounly in bigynnynge of her epistlis ;
but on ))e former manere weren not apostlis now servauntis, for
Crist tau3te hem his privyte and lymytide hem to wor|)i werkes.
And J)us speki]> Crist here; and herfore wolde not Jie aungel
take worshipe of Joon, as seij? ]?e book of pryvytees, but ]?e
angel sei)> to him ])at he was his servaunt, and hise bre])eren
bo)>e, si]) Crist was man in hevene, and he hadde ordeyned so
hi3e place for hise apostlis, and telden^ hem privytees unknowom
to angels. And bi ])is equivocacioun moun men li3tli acorden
to Cristis lawe ; for, as clerkes witen wel ynow3, contradiccioun
is not oonly in wordis. And ]?us sei]? Crist, pat he seip hise
apostlis to be hise frendis from henneforp, for alle, he seip, pat
V have herd of my Fadir I have maad knovoun unto ^ou. And
J)is is soJ>, si}) Cristis apostlis knewen comunly \>e book of lyf,
and weren in lernynge of })is book, til ])at J)ei knewen aboven
aungels; and aposths wisten ])anne tru})is ])at weren hid from
aungels. And cheef cause of ])is frendship stondi}) in Crist and
not in hem, for pei chesiden 7iot Crist her maistir, but he chees
hein unto })is office, and 3af to hem vertue for to do al ])e service
\2X he shope hem to.

Crist ordeynede })ree ])ingis to be fillid bi hise apostlis, first
})at \€\ shulden go forth in to ])e world and preche his gospel,

' teelde, E.
* in \>at seems to mean, qxia servant.

SERMONS.

171

and ]>at |?is shulde be fruytous to jjus converte so myche
peple, and si)> jjat j)is fruyt dwelle, boJ)e in jjis worlde and
in J>e to)?er. And jjes ]>ree ben grete myraclis amonge alle
jjo J>at Crist dide, for it passi]> mannis work to make fruyt
j)us to laste in heven. Men moun worche bi mannis craft
figuris and hid qualitees; but jjis is more wijjouten mesure,
)>us to fordo synne, and bringe in blis; and J>us seij> Robert
Grostheda |,at ])is craft passi]? alkemmye\ for it makij? soulis
hoole, ]?at ben betere |>an sunne or moone.

And )>es )?ingis my5ten not ben do^ but bi special helpe
of God; and ]?us tellij) Crist to his apostlis, pai what evere
pet axen his Fadir in his name, he shal ^j/ve to hem, for
]>e love of him. And bi )>is was shewide Jje frendship
bitwixe Crist and hise apostlis, and here moun we knowe
treujje^ J)at is nedeful for j?is gospel, how })es men ben frendis
to Crist ])at shulen be saved bi his vertue. And, as it seme]>,
oonli ]jes men weren saved bi Cristis de]), and oonli for
))es men Crist putte his lyf and bou^te hem ; but wel Y woot
))at Crist ^af ynow^ to save moo men, if \€\ wolden take his
medicine and ablen hem to vertue of it. And here we moun
not putte foli to marchaundi3e ]?at Crist made, si]? savynge of
his Chirche is betere |>an was lyf \2X Crist lefte, for )?is de]) was
a meene to betere lyf; and al was Cristis. And ]?us Crist was
not peirid by his dej), but sum wey beterid, si]? he loste not^
substaunce, but gat o betere habitude. But leve we j>is, and
speke of love, \2X it profite to \t peple ; for si]? \t\ is no rewme,
ne state of men, ne persone here, \2X he ne faili]) in holdinge
of ])is love of Crist, — for ellis shulden men not })us synne, — alle
we failen in ])is love \2X Crist ha]> beden to his Chirche ; for
si}) every man in er])e is nei3bore to ech o})er, how shewe we
in our lyf ful love to alle })es nei^boris ?

alhemye, E.

' done, E.

\>e treu\>e, E.

no, E.

=» I cannot find this passage in
the Opuscula of Grossetete printed
in the Appendix to Brown's Fasci-

culus : it is probably in one or other
of his many writings which exist at
present only in manuscript.

172

WYCLI F'S

The precept of
Christian love,
its compass
and scope.

Repinings,
how to be cor-
rected.

t'E Gospel on t>E day of oon Apostle.

[SERMON LVIL]

Haec mando vohis. — John xv. [17.]

pis gospel telli]> sharpli, as Crist doi]? ofte bi Joon, how men
shulden love togidere and putte awei J)e lettingis, for |)e bigyn-
nynge and )?e eendinge of Goddis lawe is love. Crist bigynne])
Jjus and comandej) hise disciplis ; \iese pingis I bidde to y)u
pat y love togidere. No |)ing is more beden of God J>an J>is love,
and jjerfor, what man leve]? it, he despisi]> God; but al were
for to know jje craft of ]?is love, for it is oon to love a ]?ing,
and to wille good to \2X |>ing. Ech J>ing shulde be loved after
J)at it is good, and so God shulde be moost loved, and betere men
more ]>an worse men. And we shulden for Goddis love love
yvel men and yvel comunes, and for his love be bisie to jyve
hem mater to be betere, and as myche as in us is, to do good
to ech man, sum to make betere and sum to make lesse yvel ;
but 00 firstnesse of love shulde we have to us silf, and to oure
fadir and oure modir, savynge ordre of Goddis lawe. pe firste
lettinge of jjis love |>at Crist telli]? here, is hate of jjis world to
men jjat kepen ]?is love, for |)e world is so blyndid ]>at it clepi]?
hate, love, and love it clepi]? hate, for it errij) in bileve. Al oure
love shulde stonde in \q love of God, to kepe his lawe and
move ojjere to kepe it; but many, for defaulte of fei]?, holden
])is a fooly\ for gooddis of J)is world fallen not to siche men.

And herfore sei]? Crist, If pe world hate you, 5e shulden
wele wite pat it hatide me hifore ; and ]?is wor])inesse of Crist
\2X suffride ]?us for man, shulde move trewe men in God to
sufFre for Crist. If jjou grutche a3ens poverte, and coveite
worldeli worshipe, wite |)0u \2X Crist bifore was porer ])an ]?ou,
si]) he hadde not bi his manhede place to reste his heed ynne.
If ])0u grutchist ])at \\ sugetis wolen not 3yve Jjee goodis,
]>enke how Cristis sugettis wolden neijjer ^yve him mete ne
herberwe; and 3it herfore he curside hem not, but dide hem
moche good. And if J)0u grutche J>at ])e world doi]) Jjee ony

' fob, E.

SERMONS.

173

injurie, and ]?ou i)roritist to j>c vvorld a3en in love and meke-
nesse ; ])cnke how Crist biforc j^ee profitide }?us more to })e
worlde ; and 3it Crist suffride more wronge of hise sugettis jjan
\)0\i maist. And ])us if ]?ou woldist ]?enke on Crist, how he
suffride for love of man, it were ]?e beste ensample |)at jjou
shuldist have to suffre, and to cese ]>i grutching ; for, as Austyn
seij? ', no man in ]jis world mai synne but levyng }jat Crist
taujte, or grutche a^ens ])ing })at he suffride.

And for ])is, sei|> Crist after, If y weren of pe world, pe
worlde wolde love pat is his ; for jjis lawe lasti]? in good and
yvel, |)at o man lovejj lyk to hym, ^he, if |>ei shulen be
dampned for |>is, as o synful love]? anoj?er for ])e likenesse
of her synne ; and jit Jjei shulen bojje in helle suffre harm
for ))is likenesse. And ]?us it is no kynne^ wounder if lymes
of |?e fend haten lymes of Crist, for Jjei ben so myche con-
trarie here, and after ])e dai of dome ; and ]?is meve]? many
men to hate ]?es newe religiouse, for J)is newe dyversite
quenchi]? love and maki]? hate, yae, jit jjei han sum fendis
manere, J)at \qi haten her owne brej?eren, and turmenten hem,
for ]?ei holden wij? Goddis lawe ajens heris^^; and certis j^ei
loven to litil oJ?irs, but feynen, to spoile hem of her goodis.
And ]?us sei]j Crist to hise disciplis \2X, for pei ben not of pis
world, but he hap chosen hem of pis world, herfor pe world hatip
hem. And if ]jou lernest of ]?e world to hate J)us, |)i love is
quenchid, but if |)0u hatist bi Cristis lawe men of |)is world for
J>is synne, and wij)drawist hem fro J?e world, ]>anne \o\x lovest
jjese men in God. For J>e world is takun here, for men over-
comen bi jje world, |)at loven more worldeli jjingis jjan Goddis
lawe, or good of vertues. And of ))is world sei)) Crist, ]?at it
hati]> hise disciplis.

And, for ])is lore passith ojjer in profit and in holynesse,
J?erfore biddi]? Crist hem to penke on his word pat he hap seid

^ kyn, E
=* The reference is probably to the

treatise De Urbis Excidio, the con-
cluding chapter of which especially,
in a strain of eloquent and tender
reproof, exhorts the Christian people
of Rome, just after the sack of the
city by the Goths, not to repine on

^ beres, E.

account of their terrible sufferings,
remembering the unapproachable
circumstances of the passion of their
Redeemer.

'' a^ens heris ; i.e. against /(&c«rs, —
the friars' law.

The world
hates the elect ;
application of
this to the
friars.

What it is to
overcome the
world.

174

WYCLIF'S

sin is engen-
dered by
unbelief

here to hem, for ))anne j?ei overcomen ))is world; and herfore
sei]) Joon evangelist, Bre]jeren, what man is he \2X over-
come]? J)e world? Certis noon, but if he trowe )>at Jesus is
Goddis Sone. If we holden ])is ground in feij? \2X Crist is
verri God and man, and over ])is trowe wel his lyf, and alle
hise wordis )?at he sei]?, we shal overcomun ]?is world and alle
))e helpers of ])e fend. For, as Crist sei]) soJ)eli, per is no servauni
more pan his lord is ; and so Crist is more bo]?e in vertue and
in wor]?inesse ])an ony o|?er man mai be ; and si]> Crist suffride
))us and tau^te Cristene men ))is lore, what man shulde we
trowe or sue in oure lyf but Crist ? And neijjer ]>e world ne
|>e fend mai in J>is harme a man ; and so confortij? Crist hise
membris bi two knyttingis of treu]?e, If men of jjis world have
pursued Crist, pane pei shulen pursue hise membris ; and if pei
han kept hise wordis, pei shulen kepe hise disciplis wordis. And
)>is is li5t for to knowe ; for al \2X shal be moot nedis be ; for
it is more hard to fendis to pursue )>e persone of Crist |?an to
pursue hise membris, and ]jus j>e li3ter wolen \t\ do. But oo
confort lie]) here, ]>at as Crist convertide summe \2X weren
men of ])e world, so shulen hise disciplis do. And J>us }?ei
shulen not worche in veyn to kepe his lawe as he biddi}), for
ech man J)at shal worche mote have an hope of sum good ende,
for dispeire of sich an ende wolde lette a man for to worche.

But pe blyndenesse of pe worlde pat tur?nentip Crist wip hise
lymes, is unknowing e in hileve^ , pat pei knowe not Cristis Fadir.
For if ])ei knewe wel Cristis Fadir, ])anne after \€\ shulden knowe
his Sone, and ])at ]?ese two ben o God ; but who wolde stryve
ajens })is God ? And so defaute of bileve, and uncunnynge \2X
men have, gendren al yvel dedes ; and J)us ech synner is a fool ;
and if men knewen Goddis power and his witt in Jjes two persones,
how he mai not for3ete synne to punishe it whanne it is tyme,
))anne shulden men dreden to synne, for knowinge of ])es two
persones. But J)is fei}? is o])er weie in wakyng^ or in slepynge.
But Crist reprove]) ]>is unbileve, and sei}), if he hadde not comen
and spoke not pus wip hem, pis synne shulde not pei have hadde.
For si]) Crist moste nedis have come in his manhede as he cam,

* The wordi> \>at — bileve are excluded from the Italics in E.
^ o)per ou/ey in wantyng, E,

SERMONS.

175

and alle ))e dedes j?at he dide, have do to men as he dide to
hem, ])is greet synne shulde not have be, of unkynde untreujje
of Jewes. For jjis was gret unkyndnesse, to )>is manere trete
jjere broj^er, ))at algatis mekeli dide so grete kyndness a^en; and
it was an opyn untreujje, to J)is manere hate her God ; but now
)?ese Jewes han noon excusinge of ]?is synne. And herfore seij)
Crist ])us, pat what 7?ian pat hatip him, he hatip also his Fadir,
for ]?ei ben boJ>e 00 j^ing. And, for in ech kynde of J^ingis is oon
first, )jat mesurijj alle oj^ere jjat ben in )>at kynde, ]?erfore in
maner of synnes moote be oon first of alle ojjer synnes, and
marke alle ]?e ojjer, and jjat is ))e synne of preestis a^ens Jesus
Crist. And herfore sei]? Crist jjat, if he hadde not do werkes
in hem, pat noon oper man dide, pei hadden ftot hadde pis synne,
but now pei siyn pis feip, and "^it pei hatiden hope me and my
Fadir. But )>is synne was not done wi]?outen grete cause, si}?
God suifri]) noo synne wi])OUten avauntage \dX it doijj. And
so was verified pe writinge in her owne lawe, pat pe Jewes hadden
wilfulli Crist in hate.

On DAI OF ooN Evangelist.

[SERMON LVIIL]

Designavit Dominus Jesus. — Luc. x. [i.]

pis gospel tellij) how Crist sente lesse disciplis to preche to
))e peple, and ordeyne for J)e apostlis; and Jjes wordis helpen
moche for prechinge of simple preestis, for grete apostlis figuren
bishopis, and lesse disciplis lesse preestis. But ])ese disciplis
weren two and seventy in noumbre ; and so many, as men seien,
weren langagis aftir making of Babiloynea; and alle Cristis

^ This very precise calculation
appears to be taken from the De
Civitate Dei of St. Augustine, who,
(Lib. xvi. cap. 3-9), reckoning the
posterity of Shem at 27, that of
Ham at 31, and that of Japhet at
15, (Gen. X.) considers that the
human race, after the flood, was
divided into 73, or rather, as he

undertakes to prove by a particular
argument, into 72 nations. Till
the building of the tower of Babel,
these nations had all one common
language ; but after the dispersion
which followed as a penal infliction
upon that event, there came to be
as many languages as there were
nations.

The mission of
the seventy-
two disciples.

176

WrCLIF'S

Poor priests
forbidden to
preach the
gospel, while
friars are free
to preach
fables.

Gal. i. i8 ;
ii. 7, 8.

disciplis traveiliden to bringe to oon men of ]?e Chirche, so
]?at |?er shulde be oon heerde and oon flok. pis noumbre of
Cristis disciplis sente he, two and two bifore his face, into ech
place pat he was to come to, for to preche and to teche, as weren
citees and comune places. And here moun Cristene men se
j)e falshede of )?ese freris, how J>ei letten symple presds to
preche ]?€ gospel to |)e folk. For as j^ei feynen falsely, noon
of Cristis disciplis hadde leve to preche til ]?at Petir hadde
50vun him leve, and bi ])is same skile, noo preest shulde preche
to J)e peple, but if he hadde leve of ]je bishop or leve of |>e pope,
pis gospel tellijj ]?e falsnesse of ])es freris lesynge, for Crist
sente J^ese disciplis to preche comunly to ]?e peple, wi]?outen
lettre or axinge of leve of Seint Petir ; and as Petir shulde not
graunte |?is leve in Cristis presence, so preestis in Cristis pre-
sence have leve of Crist, whanne \t\ ben preestis, to preche
treuli }>e gospel. And if ]>ei prechen ])us treuli j^e gospel as
Crist biddijj hem, Crist is amyddis hem, and )>e peple ]?at \€\
techen. And al3if prelatis shulden examyne prestis jjat prechen
])us, nej>eles it were more nede to examyne ])es freris, ]>at
feynen hem to be preestis, for Jjei comen in of worse ground,
and ben more suspect of heresie.

Lord ! what resoun shulde dryve herto, to lette trewe preestis
to preche ]>e gospel freeli, wij)0uten ony let, or ony fablis or
flaterynge, and 5yve leve to J>ese freris to preche fablis and
heresies, and aftirward to spoile |)e peple, and selle hem her false
sermouns. Certis |>e peple shulde not suffre siche falshede of
Antecrist. Also Poul, Cristis apostle, techi]? in bokes of oure
bileve, how God wolde jjat he prechide to J)e peple wi])0Uten sich
axing ; for fro ]?e tyme |>at he was convertid, Jjree 5eer after, he
preechide fast, and axide noo leve of Petir herto, for he hadde
leve of Jesus Crist. Siche novelries of pseudo freris shulden
prelatis and alle men a5en stonden, lest her falshede growide
more and largerly ' envenymede J)e Chirche. pus shulden
preestis preche \q, peple freeli Cristis gospel, and leve freris
fablis and her begginge, for Jeanne \t\ preche wij) Cristis leve ;
and herof shulden prelatis be feyn, sij> })ei synnen moche on

Inrgerely, E.

WYCLIF.

SERMONS.

177

o|)er sidis, but if ))ei ben Antecristis preestis and shapcn to
qiienche Cristis lawe. But ])e peple comunli trowide in Crist
and lovede him, and )ms })ei obeschen' to |ms tyme, boj)e to
Crist and his lawe.

And Crist shewide )?e cause and ]>& nede of )?is prechinge,
/or he seide, Ripe corn is mocke, and f ewe workmen abouie it. But
for |)is work is medeful, and Crist sovereynli performyde it,
jjerfore he techi]? his discipHs, to preie pe lord of pis ripe corn
to sende hise worhnen perto. And here Crist techi]) opinH jjat
men shulden not bie jjis office, ne take no mede of ]?e peple
to traveiie |)us in Cristis name, for jjanne ]?ei puttiden upon
Crist ])at he sillide prechyng of his word, and ^af leve to do
symonye; and bojje ])es ben blasfemyes. But Crist stiride his
men to go, and tellip hem j^e peril bifore, but he move}? hem
privyly for greet mede to traveiie jjus ; Go ^e, seij? Crist, /or V
sende "s^ou as lambren among wolves. And so we have mande-
ment of Crist, and autorite to go, and foorme of |)is perilous
goinge, J3at maki]? it more medeful. But Crist 5yve]) his prechours^
foorme how |>ei shal lyve in |)is work; Nyle y, he seip, here sachil
ne scrippe, ne hosis, ne shoon, ne greete men bi pe weie, ne do |>ing
j)at shulde lette ]?is work. If ony siche helpe to ])is work, Crist
wolde not ])at \q\ leften it. And ])us sei|) Crist jjat, In to what
hous y entren, y shal first seie, Pees be to pis hous ; and i/ pere
be child 0/ pees, '^oure pees shal reste upon him, and ellis it shal
turne ayn to yu, and so ^oure work shal not be idil. But if
ypocritis worchen here, al 3if })ei seien sich wordis, \q. housis
and ]>Q peple ben worse, |)at })ese false men comen among;
for Crist doi|) jjese vertues, in whos name Jjese prechours
speken, and if |>ei ben j^e fendis lymes, comunly j^ei moven
to synne. But Crist wolde not )?at hise workmen wenten
aboute wijjouten fruyt, and ]?erfore he biddi]> hem dwelle in pe
same hous upon resoun ; but \€\ shulden be not idil ]?ere, ne
curious in mete and drynke, but })e peple shulde gladly fede
hem, and \€\ shulden homly take |)at \€\ founden, and J)ei
shulden take no newe reule bi which j^e peple were chargid.
And nei)>er part shulde grutche here to do |>us as Crist techij),

' So E ; A has oblishen.
SERMONS.

2 So E ; A has telle.

N

preciouse, E.

Yet their mis-
sion, authority,
and rule of life,
are clear.

178

WVCLIF'S

Various cha-
racteristics of
true preachers ;
not possessed
by the friars.

for it shulde turne wi]?oute charge to mede of boj?e partis ; and
good lyf of sich workmen shulden move ]>e peple to do hem
good, and devocioun of \>q peple should preie hem to take her
goodis. But gredynesse and avarice letten here ))es two partis ;
and al if bojje ]?es synnes letten moche fro Cristis work, nejjeles
coveitise of preestis is more perilous in ]?is caas ; for avarice
of jje peple mai be helpid on many maners, o]?er to turne to
ojjer peple, or to traveile as Poul dide, or to suifre wilfulli
hunger, and Jurist if it falle ; but coveitise of wickide preestis
blemyshij? hem and ]>e peple, for comunly ]?ei shapen her wordis
aftir ]>e ende Jjat ))ei coveiten.

And here jjenken many men Jjat siche prechours shulden
be war j^at |)ey come not wi]? myche peple ne many hors
to preche }>us, but be paied of comun diete, and Jjerwi]? redi
to traveile, for |>ei shulden be noo cause of synne, ne])er
of hem ne of J^e peple. And here it seme]? to many men
jjat jjese newe ordris of freris shulden ei]?er leve her mul-
titude, or traveile wi]? her hondis, and if ))ei diden bojje jjes
two discretely, it were ]?e betere. Ne take )?ei not of Cristis
lyf to traveile not, .as Crist did not, for neijjer ]?ey can ne
moun be occupied ellis as Crist was ; but ra]?er Jjei shulden
take of Poul and oj^er apostlis for to traveile, and leve her newe
tradiciouns, as Petir dide, wi]? o])er apostlis, and profitiden more
]?an Jjes men done. We shulden ]jenke how Petir lyvede whanne
Cornelious sente after him, how symply he was fed and herborid,
and how he answeride ; but now freris reversen Petir and mul-
tiplien newe lawes ^ and persones of ])eir ordris, havynge more
})an Petir hadde. And herwi]? ]?ei seien to men ])at J)ei passen
bishopis and popis, and certis )>ei seien here J)e sojje, if |>ei
menen passinge in synne, for unleveful excesse is passinge
to ]?es freris. And so as ]>q\ varien in abitis, so |>ei ben
speckid in her ordris, for as jje sect of Sarasynes ^ ]jei han sum
good and sum yvele.

^ So E ; lawyes, A.

^ Sarascenes, E.

SERMONS,

179

In DAI OF ooN Martir.

[SERMON LIX.]

Nisi granum frumenti. — John xii. [24.]

pis gospel move]) men bi wordis of Crist to martirdom.
And first Crist speki}) |?us bi symylitude in kynde. But if }>e
corn of whete fallinge in erpe be deed, ellis it dwellip aloone wipoute
fruyt, |)at springij) J)erof, and if it be deed in er])e, moche fruyt
spri7igip perof ; and thus it is of Cristis lyf, that licnej? him to
whete corn. It is knowun |)ing in kynde, and in sentence \2X
clerkis tellen, J)at |?e whete corn whan it is sowun and wel hilid
wip er])e, it takij) not a newe foorme, but if ])e elde passe awei ;
and si]7 it lyvede sum tyme, it must nedis Jeanne be deed. And
if j)is corn be |)us deed, it bringi]? forjj myche fruyte, for it
growij) bi vertue of hevene first to gras and after to corn, and
of 00 corn comej> an eere, and in 00 eere ben many cornes.
So it is in holi Chirche of Crist, and corn j?at come]? of him.
Crist is bi sum proprete 00 wheet corn among alle, and Crist
mote nedis die, and after growe in hise aposdis, and bi hem
growij) Crist in myche multitude of corn. And how ever clerkes
speken jjat j^e same vertue is in ))e seed jjat is after in ]?e fruyt,
and passij) from o fruyt to anojjer, we bileven Jjat in gendrure of
holi Chirche it is ])us ; — J>e vertue of J?e firste corn, ])at is Crist,
of whom come|> |)e Chirche, dwelli]> in ech corn |)at comej? in
part of |)is Chirche. But |)is vertue is not an accident wiJ)Outen
a suget, si]j j)is suget is ])e secounde persone of God, J)at is in
ech lyme of j)e Chirche, and bringij? wij? him a grace \2X clerkes
clepen predestynynge. And so, al 3if Crist was bifore his man-
hed hed of J)is Chirche, nejjeles bi his manhede ])is corn hadde
newe purginge and colour.

After j)is mysty speche, knyttij? Crist ano])er word which
seme|> woundirful in heerynge of many men. He pat lovep
hys lyf seij) Crist, he shal lese it, and a3en, he pat hatip his
lyf in pis world, he kepip it to lyf ivipouten eende, A man is

N 2

Interprt'tation
of the gospel.

The true
following of
Christ,

i8o

WYCLIF'S

The reward of
such following.

(")ljectio;;s
iinswered.

seid to love his lyf, |>at love]? it more ))an o]jer I^ing; and he
is said to hate his lyf, jjat putti]? o]?er love bifore it; for jje
first is a passinge love, and Jje to]?er a maner of hate; and bi
))is manere of speche many gospellis moun be knowun, for it
is a suynge jjing to love a ]?ing and to hate it Jjus. But in ]je
|?ridde word of J)is gospel spekijj Crist more speciali, how ]?es
wordis longen to him, as to ground of good religioun. First
Crist sei)>, If ony man serve to Crist, sue he him ; and here he
techi]? })at no man mai mynystre to Crist, but if he sue him; and
jjus moun we se how feyntli we serve to Crist, for now we leven
j)e weie of Crist and bowun ^ bi a wrong weie, and now we gone
ever abak to synne Jjat we han first done. And so fewe men
or noon suen Crist wiJ?outen defaute, for we speken of suynge
in vertues, and not of suynge of bodili weie. And ])is suynge
stondi]? most in ordynal love of man, and herfore speki}> J)e
gospel of love, and of hate next bifore.

But over J>is, Crist seij> })at, Where he is, his mynystre shal
be, and jjis is seid suyngli to ]?e word ])at is seid bifore ; for
it seme]? of ]7at word })at it is hard to serve Crist, and her-
fore telli]> Crist \q meede \2X men shulden have J>at serven
him ; for he \2X may not lye biheti]) \2X his servaunt shal be
]7ere, bo}>e in blis and in place, where Christ is wi]?outen
eende. And si)) Crist is in hevene and in blis bi bo]?e
hise kyndis, ]?is biheest shulde move men to sue Crist,
al 5if it be hard, for J?e mede of ])is suynge passi)? gredi
])e traveile herfore ; for Crist mai not rewarde men but if he
5eve hem over her traveil ; as he mai not 5y ve a ]>ing, but ^if he
5yve it graciousely; for as he is al grace, so he medij) and
ponishi]) bi grace. But Jje laste word here shulde move a trewe
man to serve Crist, for he seij>, If ony mati serve me, my Fadir
shal worshipe him. And J>is worship mai not be, but if it make
J>is man Goddis sone, and so eir^ of God, and 3yve him goodis
of all his rewme ; and ])anne he is maad worshipful, as we
maken worship unto kyngis. And so alle eiris of Crist ben
moche more ]?an er])eli kyngis.

In |>is shorte gospel ben doutis, bojje of conscience and

bowen, E.

-' heyr, E.

SERMONS.

of o]?er. First philosophris douten, where seed leesi]> his
forme, whanne it is maad a newe Jjing, as j?e gospel spekij)
here ; and sum men jjenken nay, for si|?e \>e same quantite
or qualite, or vertue, ]>at was first in seed, levej? aftir in
)>e fruyte, as a child is ofte lyk to his fadir or to his modir,
or ellis to his eelde fadir, aftir ]?at |)e vertue lastijj, — and si|>
alle j>ese ben accidentis, jjat mai not dwelle wi])Outen suget,
— it seme}) ))at )>e same bodi is first seed and after fruyte,
and ])us it mai ofte change fro seed to fruyte and a^en. Here
many, clepid filosophris, glaveren dyversely ; but in })is mater
Goddis lawe speki}> }>us, as diden eelde clerkis, )?at ]?e sub-
staunce of a bodi is bifore ))at it be seed, and now fruyte and
now seed, and now quyk and now deed. And ])us many formes
moun be togidere in oo }^ing, and speciali whanne ]?e partis
of |)at ))ing ben medlid togidere ; and ])us ]?e substaunce of
a bodi is now of oo kynde and now of anojjer. And so bo]?e
l^ese accidentis, qualite and quantite, moun dwelle in J^e same
substaunce, al if it be chaungid in kindis, and |>us ]?is same |)ing
j?at is now a whete corn shal be deed and turne to gras, and
after to many cornes. But variance in wordis in j)is mater falli}?
to clerkes, and shewinge of equivocacioun \ \q which is more
redi in Latyn ; but it is ynow to us to putte, ])at ])e same substance
is now quyk and now deed, and now seed and now fruyte ;
and so ]>at substaunce J^at is now a whete corn mut nedis die
bifore )>at it be maad gras, and si]? be maad an hool eer. And
)?us spekij) holi writt and no man can disproven it. Errour of
freris in ]>is mater is not here to reherce, for it is ynow^ to
telle how jjei erren in bileve.

The secounde doute in J)is mater is of suynge of Crist.
It seme]? J?at no man sue}? him but if he be martrid as was
Crist, and si]> no man mai be saved but if he sue Crist
in lyf, it seme]? ]?at no man shal be saved but if he be
martrid. Here men seien truli, ]?at ]?ere ben two martirdoms,
martirdome in bodi and martirdome in wille. Martirdome
in bodi nedi]? not ech man to have, for many men ben
seintis ]?at dien confessours. GeneraH to speke, }?at man is

i8i

Two kinds of
martyrdom.

' So E ; A has equyvacioun.

iSz WFCLIF'S

a martir ]jat is killid in charite and })us goi)) to hevene, be he
killid of just men or ellis of })e fendis lymes. pis secounde
manere of martirdom shulde ech man have, si|) ech man
shulde more love his soule ))an his bodi, and algatis he shulde
more love God and his lawe ; and who evere lovej) jjus, is redi
to suffre de]? of his bodi for love of his God And fewe seintis,
or noon, ben here on lyve ]>at ne ]?ei maken hem martirs for
|?e love of God ; for to chastise her fleishe ))ey shorten her lyf.
But Y speke not here of martirdom of glotouns, for ]?ei shorten
her lyf for love of her fleish, and taken to myche fode, wherfore
))ei dien sunner ; but |)e firste men fasten for love of her God,
and to have pees of her fleish ))at ellis wolde be wantoun. But
sij) men knowun not evenly j^e mesure ])at wolde leng]?e her lyf,
jjes men ben not mensleeris, for bi sich chesinge of ]>e betere,
jjei lesen wysely |?e worse ; and so done bi Goddis heeste ))es
bodily martris. And )?us men shulden not folili slee hem silf,
nejjer in fastinge ne in etinge ne in cause defending, but stonde
for truj>e if her dee]> sue, willinge to maynteyne tru]?e, and mekeli
to suffre deej>, but not folOy desire it.

Of oon MARxm.

[SERMON LX.]

What it in-
volved in
taking up the
Cross and fol-
lowing Christ.

Si quis vult venire post me. — Matt. xvi. [24.]

pis gospel techi]) as jje former doi)>, how a man shulde
ordeyne him for to suffre martirdom. First seij? Crist J)at, who
ever wole come after him, he viut denye him silf and take his
crosse and sue Crist, pat man denye}) him silf ]?at loveJ> him
silf lasse ]>an he loveJ> his God or lawe of his God. For |>is
principle of love moten men suppose, whanne |>er ben two
))ingis put in a mannis chois, and he mut nede leve ))e toon for
takinge of |>e toj^er. pat j^ing \2X he leve)>, he love|> |ianne J^e
lesse, and J?is clepi}> Crist denyynge of j^at |)ing, and in anoj?er
place, hate of his lyf ; and Jms shulden allc men renounsen her

SA'RJ/ONS.

'H

goodis, for goodis moven men to love hem in ordre, and if
men tellen to pese goodis )7at her love passe ^ resoun, jjanne |?ei
tellen a3en«' her answere to ])es goodis. But )>is synne is in
men and not in goodis, and j?is tellinge a3en is renounsinge of
hem ; as if a man be temptid to love an er]>eli |>ing more jjan
his God, for fals undirstondinge bi which he can not weye j)e
ri3t wei5te of love, Jjanne he forsakijj his God, for love of ])is
erj^eli J>ing. And if he staunche ]?is love, and seie to ]>is J;ing
{jat he wole not love it so myche, for ]>e love of God, jjanne he
renounsi]? to it, J>at here he wole forsake it. pe secounde word
|)at Crist sei]?, j^at men shulden take her crosse, biddi)? jjat
men shulden make hem redi to suffre for Goddis love ; for
}>e crosse bitokene]? passioun in Goddis lawe, and J>is purpos
is nedeful Cristen men to have. And ^e ]?ridde word ))at
Crist techij) here, jjat whanne a man ha]) \>es two he shulde
sue Crist, ech man shulde have in mynde and do it in dede ;
for he sue]) Crist, |>at move]? himsilf to holde Goddis heestis;
for J)is weie wente Crist and failide in no tyme to do his
Fadris wille. And |)is word answeri]? to ]>e Holi Goost, as
two wordis bifore menen |>e Fadir and ]>e Sone, for pe name
of God ])at is al my3ti answerij) bi proprete to pe firste persone,
and man shal denye himsilf for J>is name ; and so whanne we
preien to God in oure Pater noster, we seien first to \>e Fadir,
Halowid be ]>i name, pe crosse bitokene]) ]>e persone of Crist,
for he was done on pe crosse for love of mankynde, and shape
him evermore to suffre bi comun counceil. And here a3en ])is
Trinite synnen many men ; as, he ]?at bi mannis lawe is clepid
to an office, in which he mai not kepe him silf in charite, and
answeri]) for |?is name and taki]? on him |)is office, ])is man
synne]) a3ens Goddis name, and denye}> not him silf for love
of God.

But after Crist 5yve]j a reule to kepe ]>es J>ree Jjingis, and

sei}>. Who so wok make his lyf saa/, mui nedis lesen it, lyvynge

in }>is world, but he pat lesip his lyf for pe love of Crist shal

fynde it, in pe to])er world, pat man lesi]? his lyf, p2X putti]) it

' passi\>, E.
^ ' telle a5en ' is meant as the literal rendering of • re-nuntiare.'

1 84

WYCLI F'S

The Trans-
figuration
predicted.

bihinde and ]?e love of God bifore, whanne j^e caas come]>, and
so it is al oon a man for to lese his lyf and denye himsilf, or
ellis to hate himsilf; and who \2X leesi]? not his lyf here on })is
manere, he faili]? in charite and in ]>e firste mandement. But
sij) a mannis lyf is ordeyned of God evermore to be, it is not
lost to God, but he, for whom ])is lyf is lost, kepij) it wele and
3yve]7 it him in blis in ]?e toJ?er world. And who wolde not
chaffre J)us wi]> his owne lyf.? Clerkis witen wele how a mannis
soule and a mannis lyfe ben boJ)e oon in a manere, for lyf is
|)e firste acta ]>at comej) of a mannis soule, and of siche actis
taken ]?ingis names, as clerkis clepen angels undirstondingis ^.
And ])us spekij) J?e gospel of a mannis lyf, and Crist provede
bi resoun J>at men shulden chaffare J>us, For what profiiip it to
a man, if he Wynne al pis world, if he suffre perbi peirifige of
his soule ; or what chaunginge shal a man ^yve for his soule.
Si]> a mannis soule is persone of ))is man, he shulde ^yve al his
catel for savynge of |)is soule ; and sij) a mannis bodi is worse
|>an his soule, ech man shulde more love his soule \zxi his
bodi. And so he shulde hate his bodi for love of J)is soule,
and speciali si]? sich chaffare shulde turne him to betere. And
ground of ]>is speche stondi]? in |?is bileve, For Crist is to come
fro hevene in his glorie at J)e dai of doome wip hise atmgelis to
juge ech man, and panne shal he ^yve to ech man after hise
workes. And si]? J?is lore ^ of Crist deserve]? hevene blis, he is
a greet fool })at wole not chaffare here. Defaute of bileve
letti]? algatis J?is chaffare.

And for ]?is sentence is hard for to trowe, ]?erfore tellij?
Crist of his glorifiyng, how he shal shewe him here glorious
in his bodi, so ]?at bi ]?is shewyng here in ]?is lyf, J)ei ben
more stablid in ]?is to trowe in Crist. Sopeli, sei]? Crist,
V seie to -^ou, pere be simi of men pat stonden here, pat shulen
not taaste dep, til pei seen me comyng in my rewme in blis of
my bodi. And for |)is was done in J?e kynde of Cristis bodi,
}>erfore he clepi}? him here sone of a man; and })is was done
in dede, as Matheu telli}? after, for Petir, Johun, and James

' So both A and E ; but the sense evidently requires love.
■' Or ' intelligence? ; ' a translation of the Latin intelli'f^entiae.

S Jl R M 0 N S.

185

weren here wi)) Crist, and his face shynede as sunne, and
Moises and Helye apperiden to him. And |)us Crist cam in
his rew-me, or jjese discipHs weren dede ; and j>is was a greet
skile to move hem to trowe in Crist, and to traveile bisily to
gete sich a blisse, for sich a bodiH lyf were wel chaungid for
|>is lyf. And herefore seid Petir, It is good to us to be here
and Jjerefore make we here |>ree tabernaclis. And |)us who so
trowi]) wele bi love of J)e gospel, he shal trowe to Cristis lore
and lyve Jjerafter. Ne drede we jjes sophists ])at Crist seide
here fals, whanne he seide |>at he cam here in his ^ rewme, for
as part of \e Chirche is treuH clepid J?e Chirche, so part of
Cristis rewme is treuli clepid his rewme. And si]? many
aungels comen wij? jjes J?ree men, and Crist cam to ]?es
apostlis in dowers - of his bodi, it was sojjeli seid ])at he cam
here in his rewme. For men here j^at shulen be saaf as weren
Cristis apostlis, ben clepid his rewme in ])e Pater noster ; whi
not jjes seintis in which Crist cam here .?

In DAI OF O Martir.

[SERMON LXL]

Qui vos audit, me audit. — Luc. x. [16.]

pis gospel tellij? a lore of Crist, how he tau3te his disciplis,
to holde hem in mekenesse, and to flee veyn glorie, ]7at is
a fendis synne. pe gospel telli]> how lasse disciplis, |?at weren
two and seventy, comen a^en to Crist wi|> joie, and seiden, as
|>e gospel telli]) after, and we shulen reherce. Crist ^yve]?
autorite first to hise disciplis, and speki}? to hise membris as
]?es ))at shulen be saved, and sei|) ; He pat heerip ^ou, in |>at he
heerip me and he pat dispisip "ipu, in ])at he dispisip me ; for
whanne a messanger spekij? in name of a man, he \2X heeri])
him or dispisi]? him |)us, heeri]) or dispisi]? him in whos name
he speki]). And bi J>is cause shulden men worshipe prechours,

True preachers
have authority
direct from
Christ.

' So E ; A has \is.

^ doweris, E.

1 86

WFCLIF'S

On the nature
of thunder.

and dispisen hem ' ))at prechen fablis or lesingis, for |)ei comen in
))e fendis name, as her work shewi]?. And Jjus if prechours holden
hem prechinge in Cristis name, ])ei han ful autorite more |)an
prelatis moun yf\e hem; and if a man preche a^ens Cristis
biddinge, as in falshede, or for begginge, or for worldeli wyn-
nynge, )?e autorite ])at he haj) come]? of j^e fend, for |?e fend is
his maistir, in whos name he prechij), and ))is is ])e autour ])at
letti]? prechinge to profite. But Crist telli]? over, how hard it
is to dispise him, for, who ever dispisip Crist, dispisip him pat
sente Crist, and so he dispisi]? ]>e Fadir and al J>e Trinite. And
]>us tellij) Luke ]?at after J)is autorite 3yven to Cristis disciplis,
two and seventi turneden ayn, and hadden unskilful yic/*?, and seiden
to Crist; Lord, ^he, pe fendis hen suget to us in pe name of pee.
But Crist shewide j^at he was God, and answeride to J>es dis-
ciplis, not to )?e wordis ])at J?ei spaken, but to jje caas Jjat \t\
weren inne, and it is propre to God to wite J)us synne of J)e
soule.

Crist seip to pes disciplis pat he sail, Sapanas fallinge fro
hevene, as pe punder floon fallip fro pe cloude. It is knowun
to clerkes of Jjree J^ingis in J)e J)undir, |je li3tning and ])e noise
and J>e ))undir stoon. pe li^tninge is first in brekinge of
cloudis, as if two stoones on a ny3t weren knockid togider,
and J>is noise is maad of ]jis hard hurtling ; but li3t is more
swift |)an heeryng in perseyvyng, as sowne come]? softe, but
li3t come]) soone; and ])is is cause whi \2X \\^\. is perseyved
bifore soun, and ])us come}) mannis li5t bifore mannis heering.
But })e ])ridde propirte \2X falli]) sum tyme in ])undir is as it
were a whirlewynd led aboute among cloudis, and comynge
to })e erj)e and doinge ])ere woundris ; and }>es men ])at knowen
})e worchinge of })e dementis, how manere of saltis and poudir
flee]) fier, and worchi)) woundir bi craft in mevynge of cur-
rauntis, woundren lesse of })is ])undir floon. Sum tyme, it
cleve); grete okes in sundir, and sum tyme it meve]) grete
stones fro her place ; sum tyme it molti}? ]?e swerd in })e she})e,
and 3it })e she])e is al hool, and many o])ere woundirs ; and al
j)is is maad bi a sutil mater ))at is moved fro ])e cloudis bi

So E; om. A.

.SA'Jf J/OMS.

187

kynde of )?e elementis. And j>us seijj Crist, j>at SaJ>anas bi
pryde, and kynde of Goddis justice, fel sudenili fro hevene,
and in |)is fallinge he dide woundris, more j?an }?is jmndir floon,
and he was stinkynge wi|> synne, as |?is blast stinki)> sum tyme.
And jjis fal of j^e fend sai Crist bi his Godhede ; and al ]>is was
of pride, |)at God my3te not suflfre more, ]?at ne ]>e ^ angel in
hevene was dryvun J)us in to helle. How myche shulden men
drede pryde, j>at God wole )>us punishe, and have no vein glorie
|>at jjei ben Cristis aungels, and don woundris in his name in
casting out of fendis ! And to be war wi]? jjis pride spekij)
Crist jjus ))ese wordis, for Crist knewe wel her pryde Jjat J)ei
hadden in her hertis, and to remove J)is pride spak Crist to her
hertis.

For as it is ofte seid, per ben foure passiouns in a mannis
soule, in which stondij) synne or mede after ]?ei ben reulid.
And \>es foure ben \>es, joie and sorewe, hope and drede of
|?ingis ])at shulen come. Summe han joie of sich manere
hi5enesse, and summe han joie of synne or richesse of J)e
world, and sum men han sorewe of o]?er mennis welfare or
lesinge of worldeli goodis, for jjei loven hem to myche, and
sum men han hope of welfare of ])is world, and dreden of
fallinge ]>erfro; but men shulden have sorewe for her synne
and o))er mennis. And ]jus Crist wepte }?ries, and ever more
for synne, for synne is worse |?an ony peyne mai be; and sij)
]>e worsnesse of )iing is matere of sorewe, man shulde have
more sorewe for synne j^an for ony o|>er J?ing, and more joie
of hevenli blis j^an ony worldeli welfare or hi^ynge of mannis
staat, were it nevere so myche. And herfore seiji Crist, Lo, I
have y)vun 'ifiu power to defoule upon neddris ^, for many seintis, as
Margarete ^, hadde power of God to defoule ]>e fendis jjat weren

Four predomi-
nant passions
in the soul.

' om. E.

w

hose

legend

* St. Margaret,
makes her a native of Antioch in
the fourth or fifth century, was so
popular a saint in England from the
eleventh century, that no less than
338 parish churches are said to be
dedicated in her honour. According
to the more popular version of her
story here alluded to, the foul fiend,

'■^ adderis, E.

in the form of a dragon, visited her
in the prison into which the per-
secuting governor of Antioch had
thrown her, and swallowed her up ;
but immediately burst asunder, so
that the holy virgin came forth un-
hurt. A good general account of
her may be found in Mrs. Jameson's
Sacred and Legendary Art. See also

i88

WYC LIE'S

in forme of dragouns, and sette her feet upon hem, and heeld
hem a3ens her wille. And ]?is was grete peyne to jjes proude
fendis ; and sich manere of power hadde Cristis disciplis upon
fendis, for Jjei castiden hem out of placis )>at })ei wolden dwelle
inne, and made hem to dwelle in placis \2X \t\ wolden not
dwelle inne, and sich subjeccioun is noious to proude spiritis.
But Crist badde his disciplis, joie not ]jus for suche power.
And jjus, to speke goostli, |)is power to defoule eddris, and to
defoule scorpiouns, is power to overcome ]>e fendis whanne \^\
tempten men to synne bi stingginge of her venym ; and her-
fore sei]) Crist, pat he hap '^ovun hem power upon al power of her
enemye and he shal not note hem. But nepeles, joie y not in pis
ping to vein glorie, pat spiritis ben suget to '^ou'\ for ]?is mai
falle to dampned men, as many men moun reise ]>e fend, and
make him worche woundris, and ^it in alle ]>es dedis ]?ei moun
be fendis as he is; for bi vertue of Crist ]>es fendis ben J)us
suget, and pes names han vertue to make ]?e fend drede
kindeli. But Crist techi]) hise disciplis to Joie more of pis, pat
her names ben writun in hevene, for to come to blisse. Of ]jis
shulde J>ei have more joie, and holde hem in mekenes. And
Crist tellijj not ]?is to men as he dide to ]?es disciplis, but if he
kepe hem in vertues and bringe hem to hevene, for ellis Crist
tau3te hem to joie of J)ingis ))at weren fals. And |)us it semej>
)>at ]?ese disciplis weren confermyd in manere, and ^it God leet
hem falle, to teche his Chirche to flee pride; and jjus Crist
leet Petir falle ofte, after ]>at he was apostle, and Jiat, to teche
prelatis after, to joie not to myche of her staat, for sich boost
is fendis synne, |?at stynki]? foule bifore God, and it is maad in
feyned power to loose men and bynde. Men shulden loke ))at
Jjei weren certeyn ])at God wolde worche jjus wi]? hem, bifore
J>ei spaken of |)is power, and of jje dedis of ])at to men, and
J)anne wij) grete mekenes, to moven men to ]?anke God; for
liynge in sich a caas smatchide a myche more synne, jjan was
in J)es disciplis |)at Crist reprevyde so sharpli. For Jjei seiden

^ This passage is rightly marked as a quotation in E, but not in A.

Seinle Marherete The Meiden ant century), among the publications of
Martyr (a version of the legend in the Early English Text Society,
old English prose of the thirteenth

SERMONS.

189

so]? and herieden God, and in ))es bo)je fallen prelatis, for |)ei
for pride feynen falseli and coveitise of wordeli goodis, to do
jjing ))at J?ei moun not do ; and ]>is is a greet synne, for it were
synne to a pore man to defoule a kingis clojjis, moche more
synne were it to men to putte falsehede upon treu]>e. For )?is
is a foul blasfemye, |)at is a foul synne of alle ojjere ; as, if
a man putte on God falshede |>at he my5te not have, he dis-
piside in ])is his God more ])an jje fende durste ever do. It is
no drede alle |?es popis ])at seien |>at ])ey graunten sich pardons,
seien opinly ynow3 ]?at God grauntij> hem bifore, and if God
knowe hem unwor])i to have siche pardon of him, ]?es popis
blasfemen in God more j^an evere j?e Apostlis dursten. And
|)us shulden prelatis be war to graunt no ])ing in ]?e name of
God but if ))ei weren sikir bifore |)at Goddis justice grauntide
it, and J)is my^te ]>ei not knowe but if j>ei hadden revelacioun ;
and if oure prelatis abiden ever sich revelacioun, ])ey shulden
disseyve fewe men or noon in grauntinge of suche pardons;
but as Petir held his pees in grauntinge of siche |)ingis, so
shulden ]?ei holden ]?er pees, si]? |jei ben lasse wor]? }>an Petir,
and |)e comun peple shulde not trowe hem in siche casis.

In DAI OF ooN Martik.

[SERMON LXI I.]

Si quis venit ad ??ie, — Luc. xiiii. [26.]

pis gospel telli]? men how |)ei shulen dispose hem to be dis-
ciplis of Crist, and certis ellis ])ei shulen not come to hevene ;
for be he kny^t, be he clerk, but if he be Cristis disciple J^enke
he not to come to hevene; and so it were good to lerne jjis
lore. Crist sei]? at jje bigynnynge, 1/ ony man come to him and
hate not pes seven pingt's, he mat not be Cristis disciple, and so he
mai not be saved, for ech man jjat sue)> Crist is disciple of
Crist ; and ]?us kny3ttis in Cristis tyme weren his privy disciplis,
as Joseph of Arma|)ie, and centurio also, and Nichodeme, and
ojjer moo, as ]?e gospel tellij? us. First mut a man hate his

Papal indul-
gences.

Conditions
annexed to the
discipleship of
Christ.

190

wr CLIP'S

Objections
answered.

Against the
new orders.

fadir and sij> hate his modir ; ]?€ )>ridde tyme mut a man hate
his wyf and \q four]?e tyme hise children ; |)e fif])e tyme he shulde
hate his hreperen and )>e sixte tyme his sisters ; jje sevente tyme
moost of alle he moste hate his owfie lyf. First men shulden
wite here what were to hate in J)is gospel, for Crist move])
algatis to love, and no tyme to envye ; but here it is seid bifore
J>at J)is hating is denying, and J)is is, lovynge in ordre as jie |>ing
shulde be loved. And so Jjes sevene jjingis shulden be loved,
but lasse ])an Crist or his lawe; and ]?us puttinge bihinde of
love, is hating J)at Crist speki]? of.

But 3it sophistris replien here and seien )?at many men
comen to Crist |>at han not ])es sevene jjingis, and no man
hatij) but |)ing ])at is. But here men moten lerne to speke
to \2X witt ))at Goddis lawe speki]?. Here fewe men or noon
comen to ordre of Crist, but if ]?ei have fadir and modir
o])er next or fer. Sum men have fadir and modir jiat geten
hem into J>is world, and sum men han eldris bifore \2X
gaten sich fadirs and modirs, and alle Jjes ben clepid fadir
in Goddis lawe ]?at is trewe. Adam and Eve hadde noon
sich fadris, but jjei hadden er])e and erjjeli J>ing, and Jjes
my^ten be clepid here modirs, and her fadir was mannis
kynde ; and as \€\ mosten nede be saved, so God was her
fadir. And si]? ech word jjat Crist sei}) is trewe to his
entent, and he seij? jjat who evere doi]? \q wille of his Fadir
in hevene, he is his broJ>er and his sister, and his modir
also, no man wanti)? here ]?es frendis, al if \€\ wanten sich
for a tyme ; and if mennis eldris ben dede, Jeanne \€\ han
suche for sum tyme\ And mannis fleishe is his wyf, and
her workes ben hise children ; and so ech ha]? such a wyf, and
sich children of his wyf; and so siche sevene ]?ingis ben long-
inge to ech man, and alle })es sevene shulden men love lasse
J>an \€\ loven Crist her God. And })is is })e reule of Crist, \2X
passi]) alle ])es newe ordris, and who evere love]? not Crist more
])an alle ];es sevene wanti]) charite, and breki]) alle Goddis
hestis. And J)is is veyn religioun, and so, as we seiden bifore,
who erer berip not his crosse and come}) in lyvynge after Crist,

^ a tyme, E.

SERMOXS.

191

viai not wij> )jis be his disciple. And |)is is li3t for to prove, for
man shulde hate his own lyf, and so suffre for Cristis sake, and
ellis he brekijj Cristis ordre; and |?es newe religiouse moten
nedis breke ])is reule of Crist, for ])ei loven more )>es newe
ordris ])an |)ei done reule of |)e gospel. And j)us Jjei feynen
ofte tyme to stonde mi]? lawe of ]>q gospel ; and if men axen
whi j)ei done so, ])ei seien J>at ellis here ordre were loste, but
God cursij) alle sich ordris ])at neden men to hate her God.

And to printe )jis in mennis hertis Crist tellij) two hard parablis.
First he sei]j, ]?at, £ch of hem pat ivolde make an^ nedeful tour,
shtilde sitte first and acounte dispensis nede/ul her ef ore pat he have
to make pis tour, test he faile aftirward whanne he hap sett pe
foundement, and alle men pat seen pis bigynen for to scorne him ;
and seiefi, pis man bigan to bilde but he my^te not make an ende.
pis tour is ful nedeful to ech man |>at shal be saved, pis toure
is gedringe of vertues, and ]>e ground is mekenesse, grounded
in Crist, J)at is mene persone of God ; and as no |?ing mai be
lower ]?an is the myddil of Jje world, so no man mai meker be
J)an is Crist, ]jat is ]?is ground. And si]) ]>is tour mute reche to
hevene, men moten nedis take ])is ground ; and herfore sei]? Poul,
})at no man mai sette o])er ground ])an is sett, ])e which ground
is Jesus Crist, for no man is meke but in his vertue. pe hi3est
part of ])is tour is briteysing^ of charite J)at lasti]? into hevene,
for charite falli]) not doun, but lasti]) bo])e in })is worlde and
after ]>q dai of dome. 0]>er vertues put in ordre maken J)e
myddil of \>\?> tour ; and ])us we shulde avise us what staat or
religioun were most acordinge to ])is makinge, and reste Jjcrinne,
and make ]>\s toure. And bileve techi]? us ]>at ]?e staat of
Cristis sect is moost certein and nedeful to men, ])at wolen
arere ])is tour, for no man mai arere it, but if he be of Cristis
ordre. And ])us bo])e aungels good and yvel scornen men
])at kepen ])is ground, and after wenden fro Cristis ordre, to
newe ordris ]?at ben worse, for bi ])is weye mai no man eende^
|)e laste bretais* of ])is tour, pis tour is algatis sure to men Jjat
putten hem wel upon ]>is ground, and holden hem wel J^eron,
and reulen hem bi ]>e firste reule, J^at ]?ei baggen not J>erfro;

The parable of
the unfinished
tower.

I Cor. iii. 11.

' a. E.
* britayse, E.

britasyng, E.

for eende, E reads wende but vf he have.

iy2

WVCLI F'S

The parable of
the two kings.

Job xli. 34.

for none enemyes mai anoie ]?at man |>at bildi]? ])us his tour,
for ]>e fend and o])er enemyes moun not meve a3ens J>is ground.
And ])us a man in ]?is tour dredij) not arwis ne dartis, but arwis
of Goddis Word overcomen enemyes |)at ben wijjoute. Traveil
J?at men hav in vertues, ben dispensis to make ]>is toure, and
suyng after Cristis lyf, as many gospels techen bifore, is \q
hi5inge of ]?is toure, and growinge into charite. And ]?us
shulde ech man chese his staat, and do J)e traveil ]>at falli]?
to vertues, and algatis reule his waP after Crist and his lawe;
and if he have endeles iastinge here, he mai not faile of )jis
makinge.

But, for it falli]? to a werriour sum tyme to go^ out and fi3te,
J)e secounde parable of Crist telli]? of |)is fi3tinge, and seij> :
What king shulde ivende to do batel ayns anoper kyng, pat he ne
wolde sitte bifore and penke wiseli, wheper he my^te wip ten poiisynd
fi's,te wip him pat cam ai,ens him ivip twenti pousand ; ellis whilis
he ledip afer his oost,pe lesse kyng preiep him of pees. Dyvers
men undirstonden ]?is text to dyvers wittis binejje bileve, but
we weren wont to telle it jjat ech man shulde be a kynge and
governe ])e rewme of his soule bi keping of ten comandementis ;
and good keping of jjes ten ]?ousynd is ynow^ to ech man. pe
to))er kyng wi]> twenti Jjousend, is comunli seide Jjc fend, for
Joob seij) \2X he is kyng upon alle children of pride, and he
doublij) ten Jjousynd of werriours a^ens Crist ; for he passij? fro
unyte, as doi|) |>e noumbre of two, and a^ens ech comandement
he ha]? cautil of double entent. And if Jjese ten jjousynd ben
alle \o Jjat helpen Goddis part, and ])es twenti ])Ousynd alle
|>o ]?at loven doublenesse to helpe \q fend, it semej) not a3ens
Goddis witt, si]? his wordis ben plentenouse. If ]jis first king
wexe coward and traitour to his God, and love richesse of ]?e
world and worldeli frendship of men, and lustis of his bodi,
and pees fro pursueris here, he sendi]? message to ))is fend, and
many tokenes of cowardise, and preie]) him of his pees, and
he wole serve unto him ; and ])us fallen many men from hardy-
nesse in Goddis cause and bicomen |>e fendis servauntis, for
\€\ seien )?e world axij? jjis, and so, )>at |>at her enemye axij?,
J>ei graunten to him cowardli.

' walle, E. - So E ; goene, A.

WYCLIF.

SERMONS.

0{:er wiuis of |>ese wordis for shortnesse we leven here.
But Crist seijj in jje eiide oo word of greet hardynesse; ])us
ech of y^u pat reiiounsip not to alle phigts pat he hap^ mai not
be my disciple. For jjanne he teUi)? a3en to j?e fend, to |)e
world, and to his fleish, j^at his hi^este charite is stabli sett in
God, and he love]? noon o|)er Jjingis but in ordre of ]?is
love ; and })us j^e world, ]jat ha]) lest ^ colour, is overcome
bi Goddis clerk, and \q fend, wij; mannis fleishe, ben also
overcomun \\\\ jiis word^. For if a man have no desire ne
no lust regnynge in him, }>at ne he telli]) ])e same tale how
he moost love]) his God, alle his enemes ben discumfitid bi
l^e first ]?ousynd of his oost. And here men seien soj^eli |>at
men renounsen on many maneres; as Crist wi]? hise apostlis
forsoke ])is world wi}? lastinge havynge, for he hadde no more
of |)is world but as him nedide to his lyf; and })us shulden
preestis do, \2X entren in to Cristis ordre, for ellis goode and
yvele wole scorne hem of her folie. But ech man j^at
shal be saved, renounsij? alle ])ese worldeli goodis, whan he
levej? alle hem bihynde to love more God and his lawe. But
|>is is ])e fouleste synne J)at falli]? here to ony preest, to love
more jjese newe ordres j^an to love Cristis lawe. Bi j)is )?e fend
overcome]) manye wi]) ])e dart of ypocrisie, whanne he maki]?
hise servauntis, |)at ben oblishid to serve him, to seme holi to
[)e peple, and seme hooli to lyve so. And herfore Crist lyvede
comun lyf, and hise apostlis after him, and weren not weddid
wi]) ]>ese newe signes, as now ])es ypocritis ben. And herfore
Crist, to purge his Chirche, distriede })es ])ree sectis, Phariseis,
Saduceis, and Essees also, but ]?e fend bi his cautel ha]? brou3t
inne now ojjer J>ree, as monkes, chanouns, and freris, and
many braunchis of hem. And sich fals religioun, bi })e lawe
of Antecrist, is bitwixe prelatis now and preestis J?at ben her
sugettis, but reule of Cristis lawe wolde ^ Jjat alle men shulden
renounsen to hem obedience or o]>er service but as J^ei shulden
obeishe to Crist.

193

Against monks,
canons, and
friars.

^ lost, E.

-' world, E.

^ So E ; ivolden, A.

SERMONS,

O

194

WFC LI F'S

The true rule
for preachers.

pE Gospel on feeste of oon Martir.

[SERMON LXIIL]

Nihil ope r turn quod non reveletur. — Matt. x. [26.]

pis gospel conforti]> martirs, and tellij? hid syne |?at is in fies
newe ordris, biside |)e ordre of Crist. Crist sei|? J>at, noi^t is
hilid, pat ne it shal be shewid and no ping is so pryiy, pat ne it
shal be knowim. pes wordis ben of bileve, for alle ])ingis ben
knowun of God, and )?at myrrour shewi]> for]? J^e moost pryvy
|)ing in jjis world ; and at J^e dai of dome, whanne bokis shulen
ben opin, \q whiche bokis ben mennis soulis, and conscience
of hem, |?anne shulen bojje gode and yvele knowe mennis Jjou^tis
and her werkes. And herfore shulden alle men hardeli stonde
bi treujje, and speciali bi Goddis lawe, for l^erinne liy]> no
shame ; and herfore biddij) Crist ]?at, pat he hap seid in derknes,
pei shulden seie eft in li'^t, more comounli and more clereli,
bo]je in lyf and in word. And ]?is reule of Cristis ordre shulden
men kepe, but algatis preestis, and to ])is entent biddij? Crist
|)at ])at ])ei have herd in her eere, J^ei shulden preche opinli upon
platrowes of housis, for ])us shulde Jje comunte of men betere
undirstonde ; and jjus wole Crist, ]?at alle }?ingis ]>at God speki]?
to eeres of soule, shulden |)ese heereris speke for]?, and drede
no worldeli muk in housis. And |?anne men prechen aboven
hilingis, lyvynge comun lyf as briddis, and taken noon heede to
worldeli goodis ]>at ben closid wijjinne housis. But, for sich
prechinge axi]> hardynesse and martirdom, J)erfore Crist con-
fortijj hise to drede not sleynge of bodi ; Nyle y, sei]? Crist,
drede pese men pat sleen pe bodi, and viai not after slee pe soule,
ne lette God to quyke Jiat J)ing j^at J)ei killen, and to make |)at
betere ; but rapere drede him pat hap power to leese bope pe bodi
and soule into helle for evermore, for to dwelle j^ere in peyne.
Ne ben not two sparowis sold for ]?e leste moneie in chaffar-
inge, — for, as Luk tellijj, fyve ben sold for two ferjjingis, — and
3it God ordeynej) for alle ))es foulis. And si]? ])es foulis ben

SERMONS.

i95

litil of prys and uncertcyn in jjeir mevynge, and 3it God or-
deync}) for hem whanne ever j)ei listen upon }>e er})e, more God
shulde ordeyne for ech man, ))at ha]> a soule to Goddis ymage ;
and speciali for such men j>at serven truli to her God more
l^an ony foul may, for jjei ben not able to serve ]?us. And si))
God ordeyne]? ])us for fouHs, o]?er men moten graunten God
unwise, or moche more he shulde ordeyne for men, ))at ben
hise trewe servauntis. And ]?is resoun J)at Crist maki}? move]?
trewe men J)at han witt, to be hardi in Goddis cause, and for
him to suffre martirdom ; and no man can avoide J)at ojjer men
shulden \ms suffre, or ellis be untrewe to God, as ben jjes
heretikes. And ])us sei]? Crist of Goddis wisdom, |?at alle jje
heeris of hise disciplis ben noumbrid to Goddis knowinge, and
noon of hem mai fulli perishe ; and si]) ])es heeris of mennes
heedis ben leste wor])i of ony part of man, and noon of ])ese
mai perishe ])us, how shulden betere partis perishe ? And ])us
ben martirs confortid to putte her bodies for Goddis lawe,
for no part of her bodi mai ])us perishe to harme of hem ; and
myche more soulis of siche men, and alle vertues of her soule,
mai not perishe fro hem, for ])e soule mai not be quenchid.
And nedli after J)e soule moten sue ])e vertues ])erof, as aftir
a mannis bodi suen quantite and figure ; and no drede, as God
wole ordeyne, whanne he restori]? a mannis bodi, noumbre and
quantite and figure ])at is moost acordinge to ])is bodi, moche
more God ordeyne]) to the soule vertues ])at it shulde have.

And trewe we not to foolis here ])at seien J)at ])is ben accidentis
which God mai putte bi hem silf, and freeli take J)es fro men,
so ])at nei])er in bodi ne in soule man hadde ony siche acci-
dentis ; as who seide, men moun be, al if ]>e\ hangen not on
God, for siche a dependence of men is accident unto hem.
pese foolis moten lerne predicamentis and ten kyndis of ])ingis,
and ])anne ])ei moun se her foli, and folic of heresie ]?at groundi])
hem. And of ])is concludi]) Crist treuli to hise apostlis, ])at
])ei shulden not wille to drede, si]) ])ei ben betere ])an many
sparewis; and oure bileve techi]) us ])at God kepi]) ])ingis
after her valu, for if ony ])ing be betere, God maki]) it to be
betere.

And so Crist speki]) here a word ])at shulde move men to

0 2

196

WYCLIF\S

Auricular, as
opposed to
open, con-
fession.

stonde wi]? him; Ech man pat shal knoivelich} me bifore men bi
boj>e my kyndis, I shal know eliche pat man bifore my Fadir, to J>at
mannis worshipe. Here we shulen undirstonde, |?at confessioun,
Jjat Crist namep here, is not rownynge in preestis eere, to telle
him synne j?at we han done, but it is grauntinge of treu|?e,
J)e which is apertly seid, wi]? redines to sufFre J^erfore, what ever
man denye|> it. And so }?at man confessi]? Crist j^at graunti]?
]jat he is God and man, and al Jjing |)at wole sue herof; and
J)ese ben ful many tru}?is, for al |)e gospel ]>at Crist sei|), such
a man mut confesse, and al jjat sue|? of ]>& gospel, and }>is dis-
plesij? to sinful men. And certis a man confessij? not Crist,
jjat he is boj^e God and man, but if he confesse of Crist jjat he
may no weie synne, ne gabbe, ne bere fals witnesse of no word
|)at Crist ha]? seid. And so ech word of Goddis lawe is trewe,
sij? Crist witnessi|> it, and ech treu]?e jjat is |>erinne ; and so ech
prest confessijj Crist bifore men, ])at tellen^ to hem ]jat Crist is
bo|)e God and man ; and )>us Crist sei]> and mai not lie. Certis
if a man seie |>us, and faile not for cowardise to telle Goddis
lawe to men ]>at synnen, he puttij? him wel to martirdome ; and
every sich man, seij) Crist, he shal confesse to his Fadir. And
Jjanne Crist wole confesse |)is man to be trewe in Goddis cause,
and wor]?i to have mede after worpinesse of his traveile, and to be
crownyd wi|?outen eende in hevene bifore Hs greet lord, ]?at falli]>
not to 3yve such servauntis but if he ^yve hem blisse of hevene ;
for gretnesse of siche a lord rewardi]? not lesse his kny3tis.
O Lord, if a man })at traveilij? in werre wi}> a capteyne, wolde
telle myche^ })at \\s capteyne wroot of him to his kyng and
seide ]jat he were a good werriour, and worJ)ili and hardili
traveilide in ]?e kingis cause, and herefore ]jis er]?eli kyng
shulde have him and hise comendid ; how mouche more were
it wor]? ])at j^e persone of Jesus Crist comendide bi his owne
word a trewe servaunt unto God, and telde |jat God shulde
jjenke on him and 5yve him blisse wi|)OUten ende ! And as
confessioun of treujje is to be loved of Goddis kny3tis, so con-
fessioun of cowardise is to drede of men in er|)e ; and }ms

' knowleche, E.

2 telli\>, E.

•^ That is, ' would esteem it a great gain.'

SERMONS.

defaute of bileve lettij> men to traveile in Goddis cause. But
wordis of })is gospel ben yvel undirstonden of manye, jjat, bi
logik ]jat })ci han, grauntcn |>at alle {>e heeres of seintis be
knowen wel of God, but God woot not how many |)ei ben,
for noon lieeris ben j^es alle, si]> J>anne }jei weren \vi|)Outen
noumbre, and ech greet ]>ing in er})e were maad of partis
indevysible. And siche errours j?at men han in logik and in
kyndeli science, bryngen men yn, as heretikes, to graunte after
many fals )>ingis. So]? it is ]?at God knowi]) alle |)e partis
of a man, and how many |;es partis ben, for jjei ben fewe
to Goddis witt ; and so ech ]?ing |)at God contynnej? ^ is maad
of partis indyvysible, and o gretter |)ing haj? mo siche. But
jjis is hid to mennis knowyng, but after j)ei shal wite it wel,
whanne God shal shew it hem in hevene.

197

Of 0 Martir and Bishop.

[SERMON LXIV.]

Circuibat Jesus civ Hates. — Mathew ix. [35.]

pis gospel telli}) of \q office [)at shulde falle to Cristis
disci plis. And so it telli]? how prestis shulde now, bo]je more
and lasse, occupie hem in ])e Church in servise of God. And
first, Jesus dide in dede ]>q lore }?at he tau5te. pe gospel sei]?
how, Jesus wente aboute in pe cmitre, bo}? to more places and
lesse, as citees and casiellis, to teche us to profete general! to
men, and not to lette to preche to a peple for })ei be few, and
oure fame shulde be litil, for we shulden traveile for God, of
whom we shulde hope oure ])ank. Castels ben undirstonden
litil touns, but wallid, as Jerusalem is clepid a cite bi Mathew;
and sich grete castels ben clepid citees. And no drede Crist
wente to smale uplondishe touns, as to Bethfage and to Cana
in Galile ; for Crist went to j?ese places, where he wiste to do

How Christ

preached his
gospel,

conteyne\>, E.

198

WFC LIF'S

and sent his
apostles to
preach it,

good and he traveilide not for wynnynge of moneie ; for he was
not smyttid wij) pryde ne wi]? coveityse. He cheese him places
to teche in ])e peple J^at were moost able, as synagogis among
Jewis. For synagogis weren among hem as churchis ben
among us ; and Crist was not lettid ]?anne bi feyned juris-
diccioun, to preche among ]je folk, al if he wra]?])ide |)e prelatis ;
for ]?is use in iurisdiccioun was not ^it brou^t in by cautel of
\e fend, as it now is, to lette trewe prechinge. Crist prechide
not fables, but pe Gospel of God, pat was good tipingis of pe
kyngdom of hevene. And Crist was not occupied al oonli in |)is
prechinge, but in heeHng of syke men, and men ])at were in
languishe. For two men hav nede of bodili heele. Sum men
hav sykenesse or hurtinge in her bodi J?at men moun see at i3e,
and J?is is clepid sykenesse. Sum men have languishe, and jjat
on two maneris; as sum men ben syke wi])innefor]?, but |?is
sykenesse is hid to men, as men })at ben in fevers or o]>qy syke-
nesse of herte ; and sum men ben syke bi sorewe of herte, and
of discounfort of Jjingis ]?at fallen hem. And ]?ese men were in
languishe, and ofte weren heehd by Crist; and if we hav not
virtue to hele |)ese two sykenessis, 5it we moun have wille
to do J>at is in us, and conforte and preie for men J?at we
delen wi]?.

And Crist ceeside not here to do good to men, but he
ordeynede hise disciplis many, to traveile among men, J>at ])e
people weren not alle traveilid in heering of 00 man. For, as
})e gospel telli]), Crist sate pe peple traveilid in pis, and hadde
mercy on hem, for pei weren traveilid and ligginge as sheep wip-
outen heerde; and panne he seide to hise disciplis, \)ere is myche
ripe corn and f ewe workmen pereaboute, and perfore preie y God
to move his prechours, boJ> in bodi and in soule, to traveile among
pe puple, as gospelleris shulden. Crist bade hem wende forp
and preche to pe peple pat pe kyngdom of hevene shal come, al if
hem ])enke J)at it dwelle longe ; for many peplis shal turne to
God fro \€\x synful lyf, and afterward come to hevene whanne
)?at \€\ be dede. 3he, \q, dai of dome come]^ ful fast, si]? no
tyme mai come faster |)an })is dai come)?. For, as clerkis seien,
tyme passij? as swiftly as ony tyme mai passe, or come into
))is world.

SFJ^MONS.

199

cumnussion
of healing.

And herfore Crist ^ive}) power to hise disciplis of )?is 1 |>7;;^^f.,^};[
ofllce, to heele special! foure manere of siikenessis. First, he
3yve)j hem power to heele men wi}>ynne for}) ; but ]>e moste
power in J)is was of her wordis, j^at Crist wrou3te wi]? hem,
and heelide J>e peple in soule ; and, for Crist wolde not j)at his
power were idil, j^erefore he biddi]? hem /leek siike men. After
he biddi]? ]jese disciplis 7-eise up dede men; j>at mai be undir-
stondun upon two maneres. For j^ese disciplis hadden power
to reise up dede men in bodi, and to quykene bi Goddis grace
dede men in soul ; and J)is virtue is more, si|) jje soule is betere
jjan ])e bodi. pe jjridde tyme Crist 5yve|> hem power to hele
mesele men ; and bo]? siche syknessis and ordres of hem shulde
be more to charge in soule of a man, j)an jjei shulde be of
a mannis bodi. Meselrie is comunli figure of heresie, or of ony
ojjer synne J)at foule]? men wiJ?outenfor]>, for Jjus done bodili
meselis to men ])at dwelle among hem ; and herfore in jje eelde
lawe shoulden meselis stond afer. And al if many synnes de-
foulen men biside hem, nej?eles heresies done myche harme.
And ]?erfore men shulde bisili distrie sich heresies ; as a greet
heresie is, in dowinge of J)e Church wi]) lordship of jje world, as
it is now dowid. And breejj of |)is heresie foulij) many clerkes,
for it is seied in o]>er placis ]?at Goddis lawe forbedij) sich lord-
ship to clerkes, for alle \q\ shulden lyve in mekenesse and
povertie. And to distroie ])is heresie shulden lordis traveilen
Disili, for ])is my^ten ]?ei do li3tly and leve fulli to draw awei
her owne goodis, by which |>ei harmen clerkes. For it were
inow3 to us to have offringis and dymes, sij? Crist and hise
apostlis holden hem paied on lesse. pe fourj^e and ]?e laste
dede Jiat Crist bad hise disciplis do was, to caste out fendis pat
dwelliden in men. And as God ^af hem power to cast hem
out bodili, so he ^af hem power to caste hem out of J^e soul,
whanne he 3af virtue to his wordis to converte |)e peple, and
of a soule |?at first was nest of ])e fend, to make a nest of
God, to dwelle by grace and by virtues.

And after jies foure vertues Crist telle]) hem a maner })at
J)ei shulen algatis kepe in worchinge of Goddis work. For
Crist seij) ]>us : 3^ token of God freely^ and per/ore '^yve f recti
youre traveile to ]?e peple ; and ])anne shal it be medeful,

The present
endowment of
the church
amounts to a
heresy.

How to cure it.

200

WrCLIF'S

The mendi-
cancy of friars
is indirect
simony.

2 Thess. iii. lo.

Bad priests are
like wolves
among sheep.

and ellis is it symonye. And here is begginge of prechours
forfendid of God, si]? it is an hid sillinge ^ of prechinge
of Goddis word. And for it is a privy synne, covered wi]?
ypocrisie, ]>is synne is the more and foulir before God ;
and herfore techej? Poul, to be siker of }>is syne, \?X preestis
shulden be paied wij? mete and wij? hilinge. It is leeflful
us to take j^ese two, )?at ben nedefuP to j^is service of God,
and jjere wiseh ceesse. But freris and preestis ]>at gadren
hem tresure, and maken riche churchis and housis wi}) ojjer
gere, and algatis fynden a peple superfine and charginge,
passyn Goddis lawe bi a cursid ground, for Seint Poul biddij)
J)at he \2X traveilijj not, shulde not ete by colour of )?is office.
And preisynge of preier J)at is now brou3t in, is a foule synne
among many preestis.

And Christ tellij) after how hise disciplis shulen bere hem
among yvel peple ]?at ]?ei traveilen among, and so moun
]?ei li3tlyer dele wif? good peple. Christ sei]?, / send -^ou
as sheep amo?ig wolves, and per/ore loke ye be prudent as
neddris'^, and symple as dowves, for warnesse of Jjes two is
ynow3 to 30U to dwelle among men. And it is comunli seid
]7at wolves be beestis of raveyne, and yvele for to daunte fro
spoilinge of meke beestis; and whanne \q.\ bigynen to 30ule,
))ei turnen her snowte to hevene ward. And so pseudo-clerkes,
for her greet covertise, spuylen symple men as wolves doone
sheepe ; and Crist clepi}) trewe m.en in God sheep for many
enchesouns ; and as ]>e wolf wi|) 30ulinge makij? sheep to flokke
for drede, so prelatis bi cursinges maken men to gadere hem
and 3yve ])ese prelatis goodis Jjat \t\ wolen have. And 3it ]?ei
hav anoJ)er cautel |>at ))ese ypocritis usen : ]?ei seien ]?at ])ei
wolen 3yven suffragies goostli to menis soulis |)at passen al })is
worldis good; and to coloure al ))is ypocrisie J^ei turnen her
snowte to hevene, and seien ]>at God ha|> 30vun hem power to
5yve pardone as |>ei wolen. And here ])ei 50ulen comunh,
and blasfemen in God, and where Crist biddi)) hem be sheep
dwellinge amonge wolves, oure prelatis, by )>e fendis lore, ben
turned to )?e contrarie, whan )>ei stranglen and killen men and

* sellyng, E.

levefiil, E.

eddres. E.

SERMONS.

201

spoilen hem of her goodis ^\ And occupiyng })at Crist bad hise
prestis traveile inne is put al bihynde, and fendis service is
putt before ; and |)us flokkis of sheep ben maid of lewyde men,
and flokkis of wolves ben maid of preestis.

But Crist biddij? hise disciplis be prudent as eddris. An
eddre haj? ]>\s witt; whanne charmeris come to take him, Jjc
toon of hise eeris he clappiji to jje er]?e, and wi}? J^e eende
of his tail he stoppij? )>e toj?er. And so Goddis children,
whanne J^ei be temptid to synne, Jjei ]?enken mekeli how
freel ])ei ben maid of }>e erj)e, and wi]j greet |>ou5t of her
de)?, jjat shal come, ]>e\ witen not whanne, and drede of
her jugement lest ]?ei ben demyd to helle, jjei stoppen her
o|?er eere and kepen hem wel fro synne. And })us \>e\ hav
prudence, Jjat God ha)? 30vun to serpentis. And symplenesse
of douves stonde]) in ]?is; jjei hav no clawis to fi^te as ojjer
foulis, but whanne jjei ben assailid of foulis of raveyne, ])ei
tristen not to her owne strengjje, but fallen on stones, and
j?ese haukis dreden jjanne to smyte at hem, lest )?ei frushen^
her owne brest at ]?e hard stoone. So Cristis disciplis knowen
mekeli her freelti, and li3ten on ]?e corner stoon, jjat is Jesus
Crist; and ]>anne fendis of helle dreden hem to swippen^ at^
hem, lest jjei harmen hem silf at j^e stoone of hurtinge. And
))us Cristis disciplis ben goostli dowves. But ]?is lore is foi-^ete*,
and jje fendis lore take^.

In feestis of many Martiris.

[SERMON LXV.]

Elevatis Jesus oculis. — Luke vi. [20.]

pis gospel telle]? foure confortis of martiris, in whiche J?ei
shulden have joie for pursuynge of Crist, pe gospel telli]>
how, Jesus lifte up hise iyn on hise disciplis^ and seide |?us ;

^ flusche, E. 2 assayle, E. ^ om. E. * fonefun, E. ^ taken, E.

* The bearing of this passage on sermons has been already discussed
the authorship and date of these in tlie Introduction.

Christian
prudence,

and innocence.

The joys of
martyrs.

202

WFCLIF'S

Attack on
the friars.

Blessid he pore men in spirit^ for ^e, |)at |>us be pore men, kan
pus certeinli pe kyftgdome of heve7ie. pis poverte is a virtue
])at men shulden first sue Crist inne, and it is hard for to use,
and Jjerfore telle]? Crist |)us |>e meede. And |)ese men j^at hav
]>is virtue, as weren Cristis aposdis, hadden here Jje rewme of
hevene, for jjei hadden here Crist ; and Crist, heed of ])is rewme,
is ofte tymes clepid J)is rewme ; for he is J)e moste jewel of al
]jis rewme, in which ech part of ]?is rewme is many weies con-
teyned. And ])us he mai by many causis be clepid al |)is
rewme. In \2X he is God, he is ende of al j^ing, and in him
we lyven, we moven, and we ben; and for him, as ende, we
done alle our dedis. For in virtue of him al his Chirche
worche}?, and by ])is moun men se wher men ben lymes of
Holy Churche ; for Jjanne \€\ ben groundid in his lyf, and his
worchinge. And if J>ei ben in stait or werkes ungroundid ^
in Cristis lyf, it is licly to men J)at ]?ei ben Antichristis disciplis ;
for Crist sei]> and mai not lye, ]?at, Who is not wi]? me, he is
a3ens me ; and so he is wi]? Anticrist. And so if stait of jjese
freris be not groundid in Crist, and \t\ gabben many maneres
upon j^e lyf of Crist, as in begginge, and asoilinge, and o|)er
feyned lesyngis ; ]janne it is a tokene ]jat \€\ ben not of holy
Chirche, but Sa]?anas children whos dedis \€\ done. For if
\€\ ben more bisie aboute worldeli goodis, ]?an Jjei ben of dedis
]>at vertu techi]? to do, J>anne ]?ei ben wi]) Mammon, and he ledij>
hem. For worldeli goodis, \^ which Crist clepid Mammona of
wickidnesse, ben moost sou5t of sich men. And so J)is fend
ledi|) hem, and si]? uneven departinge of suche worldeli goodis
maki]> dissencioun, 3he, jje mooste ]>at here is, it semej> ]?at sich
freris ben cause of |)is dissencioun. But J>ei have goodis in
comun unevenly departid ; 3he, more ]jan hem nedide ech
man to have ynow3; and ))us ]>is nest of Mammon genderij?
many strives, and 3it ]?e fend techi]> hem to seie |)at jiei have
nou3t, but ben more pore in spirit ))an weren Crist and hise
apostlis. But certis |?is is not poverte of which Crist spekij?
here, sij) Crist spekej) here of poverte in spirit, to mekeli holde
men in havynge of wordli goodis, as moche as nedi]) to sus-

' \>at hen not groundid, E.

SER3I0 N S.

203

teyne her office. And he ))at forsake]? ])us for )>e love of Crist
worldeli richesse, and fame ])at come)) to jje world for havynge
of siche goodis, is a pore man in spirit, as Crist spekij? here.
For |)anne he synnej? not in havynge of goodis for to make
feestis, ne to make riche housis, ne noo costli ornamcntis })at
fallen to men, but it is inow5 to him to hav foode and hilinge.
And al his bisynesse is to helpe Cristis Chirche, and he dis-
seyve]? not men in multitude of coventis, but loki]> how fewe
prestis moun profite to Cristis Chirche, and how he mai holde
jje office ]7at Crist ha]? bedun in his lawe ; for his desire stondej?
in j)e kyngdome of hevene. And |>us ben vertues knyttid oon
wi]? anoj^er, and algatis in preestis, ])at hi3er suen Crist. And,
for suche poverte bringi)) ofte tymes in hunger, J^erfor in \t
secounde blyss seij? Cn?,i^ , pat J?ei ben blessid now. And it is no
drede Crist spekij? of sich hunger ]>at is vertuousli take^ after
j)e Trinite; for a |)eef mai hunger a^ens his wille in prisoun,
and a werriour mai hunger for an yvel ende; but loke who
ha|> power to robbe mennis goodis, and 5it he spare]? upon
resouns, for ]?e love of God, and ])at man hungri]? as Crist
speki]? here. And ])us alle J)ese comunes of J)es newe religiouse,
J)at ^ wasten Goddis goodis, for farne of ])e world, or love of her
belye, synnen a5ens ])is virtue ; and J)ei shulden hungre now to
dej?, as done ])ese martirs, or ])ei wastiden ])us ]?ese pore mennis
goodis. And if ])ei han greet wille to do J)is for Goddis sake,
])ei han now a maner of blis, delitinge in Goddis lawe; and
it is no drede Jjcs men shulen be fillid, whanne ])ei shulen
have full joie in pleyn ffiling of Goddis wille. For after ])e day
of dome no])ing shall displese hem, for ])ei shulen wel wite ])at
God ordeyne]? al ]?ings Jeanne, ri^t as it shulde be, by resoun
of Goddis wille. And ]?is ordenaunce is so faire and so plesinge
to seintis, ])at ])ei shulden be fulfillid in wille of her soule, and
J)at shal be inow^ to hem to bo])e her kyndis. For ]>anne |>ei
shulen have no hunger of ])ing ])at Jjei desiren, for ]?ei shulen
be fulfillid in bodi and in soule, and J)us trowen seintis ])at
hungre endi]? here.

pe }>ridde blisse is seid to ])e same entent. Blessid be y pat

* So E ; A includes ' sei)? Crist ' in the italics.
E; om. A.

^ taken, E.

So in

204

WFCLIF'S

Prov. i. 26.

Persecution
of Christ's
servants.

wepen now, for y shulen leiy. It is knowen jjat whoso lasti)>
fulli in Goddis lawe he mut nedis wepe here, for enemyes to
Crist; for suche Goddis proctours shulen be pursued, for re-
prevyng of synners ]?at ben Goddis enemyes, and he is
a coward a5ens God ]jat speki]? not boldly a^ens synne. And
herfore Joon Baptist and Cristis apostlis token ensaumple of
Crist to ))us repreve synne ; and ]>us j^ei wepten for pursuyte,
and algatis for synne, si|> Crist in all hise j^re wepingis wepte
for o]?er mennis synne. For he love]? now3t wel Crist and his
Modir ]?at sorowi]> not for her injurie, and despite ]?at is done
to him. And sich men of chaiite shall lei^e at ^e dai of dome,
for Salomon sei|), ]?e Churche shall lei5e in )?e last dai; and
sich gostli gladness is clepid here lei3yng\ for bodili lei^yng is
fer fro |>is purpos. And of |>ese ]?ree pursuyngis jjat comen to
J)e Chirche, jje firste is leste of alle, )?e secound is myddil, and
jje |>ridde is moost ; and |?us it is of ]?e ^ |jree rewardis.

pe four]) word j^at Crist sei}) conteyne]) ])re pursuingis; y
shulen be blessi'd, sei]? Crist, whajine men shulen hate yu, and
whanne pei shulen departe yu, and after repreve yu. Cristis
servantis on many maneris ben departid here. Worldeli men
fleen hem, and leven hem by hemsilf; J)ei ben cursid of Anti-
crist, and put out of chirchis, and |>ei ben partid in prisouns fro
ojjer men of J^e world. And in alle jjcs statis ])ei suifren re-
proves, and if j^ei ben certeyn, bi lore of her bileve, |?at ]?ei
suffren in all ]?is fro cause of her God, ])ei moun be blessid and
joiful for hope of Jjc ende, as a syk man gladli wole suffre
peyne whanne he hopi]? jjcrbi to come aftir to hele. And joie
))at seintis shulen have whanne J?ei suffren Jjus is a manere of
blisse J>at \q.\ han here, for it is more joie ])an all J^ese worldli
lustis. And, as Crist telli}), jjese ])at stonden in Cristis cause,
han her names cast out as cursid men and heretikes, for her
enemyes ben so blynde, and so depe in her synne, j?at |)ei
clepen good, yvel, and yvel, good. But woo be to suche.
And Crist biddij) his servantis to Joie pat dai in her lierte, and
shewe a glad county naunce, to men j^at ben about hem,yY?r certis
her niede is ?noche in pe blisse of hevene. And ]>is word coun-

' ley^inge, E.

om. E,

SERMONS.

205

fortij) symple men, j?at been clepid eretikes, and enemyes to )?e
Chirch, for j^ei tellen Goddis lawe ; for j^ei ben somynned and
reprovyd many weies, and after put in prison, and brend^ or
kild as worse ])an ]>eves''*. And maistris of ])is pursuyng ben
preestis more and less, and moost pryvy freris wij> lesingis
\2ii |)ei feynen, as Crist was pursued wi]> Caiphas and o|?er
preestis, but privyli wi{> Pharisees ] at weren hise falsseste^
enemyes. And pis gospel is confort to alle }>at ben ]>us
pursued.

But certis as tradiciouns maid biside Goddis lawe, of preestis
and of scribis and of Phariseis, blyndiden hem in Goddis
lawe and made it dispisid, so it is now of Goddis lawe by
newe mennis lawis, as decretals and decres. And J^e Sixte,
wi|? Clementyns^, done myche harm to Goddis lawe, and
enfeblen bileve. And jjus done j^ese newe reulis of |)ese |?ree
ordris, as ])ei harmen rewmes and cuntreis jjat |?ei dwellen inne.
But remedie agens })is is used of many men, to dispise all
))ese lawis whanne ])ei ben aleggid, and seien unto men |)at
aleggen hem, J^at falsehede is more suspect for witnesse of siche
lawis, si|) Goddis lawe tellij? al trujje ]?at is nedeful to men.
In |?is laste pursuyng of our modyr, j^at is greet and perilous,
haj? Anticrist moche part a^ens Jesus Crist, and feyneb bi
ipocrisie )>at he ha]? |)e ri3t part. And defaute of bileve is
ground of all })is errour.

^ brent, E.

* See note on p. 201.

^ The compilation of the Sixth
Book of the Decretals was made by
order of Boniface VIII, and pro-
mulgated by him in 1297. It is
entitled Sextus, or the Sixth, as
following and being supplementary
to the five books of Decretals
published by Gregory IX, in 1234,
(on which see Milman's Lalin Chris-
tianity, vi. 163) : —

^ fcdseest, E.

GreiJforii noni post libros quinque, vocatur
Sextus ; nomen habeus ordinis a nuniero *.

The Clementines were first pub-
lished by Clement V at the Council
of Vienne in 1 3 1 2 ; they were after-
wards given out in a fully digested
form by John XXII in 13 16. They
treat of vaiious points of canon law
and church discipline, and are sup-
plementary to the Sextus.

* These lines are in a fine copy of the Sextus
in the Bodleian Library, edited by Giles Perrin,
1572-

2o6

WrCLIF'S

pE Gospe[l] of many Martris.

How the true
patience of
Christ's mar-
tyrs is to be
shown in the
present strug-
gle between
Christ and
Antichrist.

[SERMON LXVL]

Cum persequeniur vos in una civitate. — Math. x. [23.]

pis gospel telli]? a medicine of Crist, how hise martirs shulen
do in tyme of her pursuynge. Crist biddi]? hise disciplis to flee
from her enemyes ; for vertuous pacience and sich manere
cowardice ben armes to Cristene men to overcome her enemyes.
For hope of our victorie is in Jesus Crist, and })erfor we trustyn
in him ]?at he doe]? J>e dedis. And so ^ Crist and Anticrist
striven togidere, and oon sei]j \2X he haj? Jjc just part and ]?e
hooH; and \q to}>er reversi]? him and sei]? \2X he ha]? Cristis
part. And as anentis Cristis lawe |jat men shulden grounde
hem inne, Anticrist ha]? foundun ])is cautel, to seie ])at it is
myche fals. And if men seien \2X Goddis lawe mut nedis
be so}) to Goddis entent, ]?ei graunten })at }?is is so}?, but }>e
entent lie]? in hem. So, as princes of prestis, and Phariseis
joyned wi}? hem, wolen interprete Goddis lawe, aff" hem shal
it be taken; and so her exposicioun is more in auctorite })an
is text of Goddis lawe ; for by ])e firste, men shulen be demyd.
And by ]?e cautel of ]?e fend }?ese ben maid my5ti to ]?e world,
and by 3iftis ]?at }?ei ^yven to seculer men, and to sum clerkis,
}?ei hav many comunes wi]? hem, and of all manere of men,
and crien })at })us sei]? holi Churche, to which we shulden algatis
trowe, and do worshipe to it, and reve it nou3t but 3yve it more.
And })us is Cristis cause feld doun for a tyme, but 5it ]?ere ben
many men stondinge ]?erewi]?, as }?ei doren. And ]?is reule han
many men to juge wel in }>is mater ; if a man lyve ri^t lyf bo]?e
to God and to man, and have for him text of Goddis lawe, and
witt ]?at sowne}) to charite, and symplenesse in lyvynge, wi]?
forsakinge of worldeli liif, it is tokene ]?at ]?is man ha}? \q x^i
part of Jesus Crist. For Anticrist drawi]? evere to pryde and

^ So E; A reads /or, which gives neither sense nor syntax.

SERMONS.

207

to coveitise; and herbi moun men knowe what man holdij?
wi}) Anticrist. But beware with ypocrisie, for })at bigili)> many
men to trowe jjat men ben Cristis children, al^if \q\ ben |?e
fendis lymes. And so bi loore f^at Crist techij? men shulden
trowe to sich mennis workes more ]?an to her wordis, for |)ei
speken ofte in striif, and Poul sei)? j^at he and hise brej^eren
have noon custum to speke }?us.

pe first biddinge ])at Crist biddij? here stondi)? in j^ese
wordis, |)at we shulen kepe. And ivhanne many enemy es
shulen pursue you fro oon citee^ jjat ^e have dwelt inne, fle
y into anoper ; but ever wi|> discrecioun, for if |>is were ever
kept no men nedide to be martris, for |)ei my3t fle fro toun
to toun, and nevere countre wi}> her enemyes ; and })us Crist
\vi]) hise disciplis hadde do agens his owne lore. And here
men studien wij) rulis, whanne |)ei shulden flee jjus, and
whanne |>ei shulden stonde and suffre. In bojje jjese tau3te
Crist, and it is no doute to men ]?at ofte it profiti]? on bo]?e
sidis to fleen from 00 toun to ano|?er, for bi |?is fleinge ofte
tymes hav bo])e j^e partis space to turne to Crist and profite,
more |)an |)ei shulden to suff're dej?, abidinge in 00 place.
And here Y can^ not grounde of God, J>at we shulden fle oure
enemyes, ri3t whanne \e\ folowen us and seen us in mennys
presence, for |?is were yvel cowardice, to feere men ]jat saien
]>is fli3t ; but Crist speki]? here, as we jjinki]?, of hid removynge
before. And ])us Crist fledde ofte tymes, and hidde him among
|)e peple. And if ]jou axe whanne men shulden flee, and whanne
stonde in Goddis cause, certis sum tyme men ben constreyned
to come, and to answere for Crist; and so, if we lyven good
lyf and lette not Jjc love of Crist, he shal teche us for to flee
and to answ^ere as we shulden.

But algatis be we war jjat we confesse not falsehede,
and denye not Cristis lawe, for no cais ]?at mai falle. If we
undirstonden not |>e wdtt, graunte we ]>q forme of ])e wordis,
and confesse we ]>e tru}7e of hem, al if we witen not which
it is. And J)us faile we not God in liif, and he wole not
faile us in loore; for ]>us he biholij? |)at we shal have in

* kan, E.

I Cor. xi. 16.

208

WrC L I F'S

Persecution
the writer's
party.

of

sich hour what we shulden speke. But here it is good to us,
if we ben in myche pees, to knowe and love Goddis lawe,
for bi |>is we moun betir lyve, and wite how we shulen answere
men whanne we ben opposid of fendis. But 5it men mi3ten
replie here ]?at Cristis lore w-ere not ynow3, for men my3ten
li3tli take a citee where alle weren enemyes and noon trewe
men. But lyve w^e w^el, and Crist v;ole teche to what a citee
we shulen go; and herfore seij) Crist after, SoJ?lt, I seie to '^ou,
y shulen not ende pe citees of Israele til pat fuannis sone come, at
pe laste dai of Jiiqeiyient, A flok of treue men is citee of Israele,
for |)ese men seen God, and ben redi to helpe hise lymes,
whanne \€\ be ]?us pursued, and suffre Cristis disciplis to tra-
veile, and lette Anticristis bi her power ; and such flokkis shulen
not faile, bo]?e to worche and to helpe. And in ]je dai of dome
it shal be no nede to axe help, for |janne shal Cristis baner
be rerid, and alle hise enemyes shulen lurke.

And herfore seiJ) Crist after, ^er is no disciple aboue his maistir
ne servant aboue his Lord. But }>us was Crist himsilf pursued,
and J>is forme kepte Crist, in fleyinge and in answerynge. A7td
it is ynow^ to pe disciple pat he be as his maistir, and to servaunt
pat he be as his Lord. In ]?is |)ing and bi ]?is weie shulden Cristis
servauntis kepe mekenesse and hope in God, and wite wel bi
her bileve \2X ]?ei moun not do wijjouten him. And herfore
sei]> Crist ; Ifpei clepiden pe good Lord Belzabub, moche more pei
shulden dorre^ mysseie pe servantis of pe Lord. And oj^er pur-
suytis and bodili de]? shulen sue aftir, sij) Crist hadde hem, and
jjerfore Crist telli)> ofte, how hise shal be sikir of }?ese. And
jjerfore Cristis armure is good to ech to Cristen man to hav,
for it noie|> not hevely, ne]jer in pees ne in werre, and it makij?
Cristen men hardi a3ens )je fend and alle hise lymes. And her-
fore seij? Crist to hise ; pe/fore drede y hem not ; for we have
betere ground ]>an ]>ei, and more helpe jjan \€\ have ; but oure
helpe is spiritual, hid to ]>is world and for ^ jje to|>er. And jjis
lore is nedeful now in )jis world, for Anticrist ; for he ha)>
turned hise clerkes to coveitise and worldli love, and so blindid
|)e peple and derkid |>e law-e of Crist, ))at hise servantis ben

^ dore, E ; meaning dare.

fro, E.

WYCLIF.

SERMONS.

209

))ikke, and fewe ben on Cristis side. And algatis |)ei dispisen
]>at men shulden knowe Cristis liif, for bi his liif and his loore
shulde help rise on his side, and prestis shulden shame of her
lyves, and speciali |?es hi^e prestis, for ]?ei reversen Crist bo|)e
in word and dede. And herfore 00 greet Bishop of Engelond,
as men seien, is yvel paied j^at Goddis lawe is writun in Englis,
to lewide men; and he pursue]? a preest, for he \vriti}> to^ men^
)jis Englishe, and somonij) him and traveilij? him, ]>at it is
hard to him to rowte^. And Jjus he pursue]? ano]?er preest bi
]?e helpe of Phariseis, for he prechide Cristis gospel freeli
wi]?outen fablis. O^ men ]?at ben on Cristis half, helpe ^e now
a^ens Anticrist! for ]?e perilous tyme is comen |?at Crist and
Poul telden bifore. Butt 00 confort is of kny5ttis, ]?at }?ei
savoren myche }?e gospel and han wille to rede in Englishe
]?e gospel of Cristis liif. For aftirward, if God wole, ]?is lord-
ship shal be taken from preestis ; and so ]?e staaff ]?at maki]?
hem hardi a^ens Crist and his lawe. For J?ree sectis fi^ten here,
a5ens Cristene mennis secte. pe firste is ]?e pope and cardinals,
bi fals lawe ]>at ]?ei han made; ]?e secounde is emperours^
bishopis, whiche dispisen*^ Cristis lawe ; ]>q ]?ridde is ]?es Pha-
risees, possessioners and beggeris. Alle ]?es ]?ree, Goddis
enemyes, traveilen in ypocrisie, and in worldli coveitise, and
idilnesse in Goddis lawe. Crist helpe his Chirche from ]?ese
fendis, for ]?ei fi^ten perilously.

pE Gospel of many Martris.

[SERMON L X V I I.]

Ponite in cordihiis vestris. — Luc. xxi*^. [14.]

pis gospel telli]?, as o]?er bifore, how Crist helpi]? his martris,
whan ]?e fend and hise lymis pursuen hem for Cristis lawe.
For Christ suffride for ]?is lawe al ]?e peyne })at he suffride, and
hise martris aftir him suffriden for ]?is same law. Crist taujte

^ om. E. "^ om. E. ^ route, E. * So in E ; A has 00.

** So E ; emperonr, A. ^ dhpemen, E. '^ So in E ; xix. A, perpeiam.

SEBMONS. P

There is a
j^^reat bishop
who is dis-
pleased that
God's law
sliould be
written in
English.

Christ's help to
his martyrs.

2IO

WFCLIF'S

Plenary indul-
g^ences granted
to those who
fight against
the Antipope.

opinli his lawe to J^e peple, and ]>q \i^Q preestis of \e temple,
wijj Scribis and Phariseis, |)0U5ten ]?at J?is was a3ens hem ; and
jjus |)ei weren a^ens him ; and speciali, for Cristis wordis weren
ajens J)ese |?re mennis pride, and a5ens her coveitise, in which
]?ei disseyveden ]>q peple, but not bi so opyn blasfemye as
prelatis use to daie. For ]>q\ seien, ]?at ]>ei han power of Crist
to assoile alle men |)at helpen in her cause, for to gete ])is
worldli worshipe, to assoile men of peyne and synne^'*, boj^e in ]?is
world and in j^e tojjir, and so whanne }?ei dien, flee to hevene
wijjouten peyne. And ]?us durst not j^e fend feyne for j^e tyme
jjat Crist was here ; and siche blynde leden blynde men, and
maken falle bo|)e in J>e lake. And ]?us |)is is a perilous tyme,
for many men ben dryvun to helle, and jjat is more perilouse
]?an ony dee|> jjat |?e^ bodi ha]? here, and ]?e peril is ])us more
for feynynge of ypocrisie ; and we moun not see ])is peril, ne
fele it in \\s liif. And many witnessis ben a^ens ]?is, and seien
})at it is fals ; but, as ]>ei seien, we han J?e fals part, and )>ei han
J)e goode religion. And so ))is is more perilous jjan sectis de-
partid fro Crist, as Jewis or Sarasines, or oj^er he})ene men;
for j?ese worchen bi ypocrisie and ben my3ti heretikes, and
medlid among trewe men, and ]?us her fi3ting is feller.

But ne]?eles Crist supposij) ]jat hise disciplis shulden sue him,
and lyven wel after his lawe, and ]?ei shulen be sure ynow^, for
])anne God shal fi3te for hem a3ens enemyes of Crist. And
herfore bigynni]) Crist and biddi)? hem, putie in peir hertis, not
to penke hifore wip bisinesse, how pei shulen answere to her
enemyes, for Crist shal answere ]?anne for hem, and '^jyve hem
panne moup and witt, to which alle her adversaries moun not
aynstonde ne aynseie. And si}? J>ei ben not \o ))at speken, but
j)e Holi Goost spekij? in hem, it is soj) |?at God himself shal
answere for his part. It is seid ofte tymes, j^at maner of
speche of Goddis lawe is to denye J^e instrument, and to
graunte Jjc principal, and )7us seij? Crist J)at )?ei speken not but
]?e Hooli Goost in hem. But Crist prophecie]? of betraying |>at
hise shal hav : ^e shulen he betrayed^ he seip, of your owne eldris,

^ So in E; om. A.
* See page 136, note.

SERMONS.

211

of y)iire hreperen, and y)iire cosyns, and ^oure owne frendis. pis
lettre was verified of martiris of Crist, for alle |?es foure con-
sentiden to dej) of jjese martiris, for \€\ j^ou^ten obeishe to
God in killinge of Cristene men. And as Cristis lawe seij)
)>at sevene |)ingis shulden be hatid for Crist, as fadir and modir,
wyves and children, bre])eren and sistren, and mennis owne liif,
so feynede jje fend j^at Jjese foure frendis shal be hatid of man,
for |)e love of Anticrist. And ])us many fadris killiden her
owne children, for ]?ei confessiden Crist ; and ]?us, as we sup-
posen, ]?e Jev/is diden. And to speken generali of Anticristis
scole, |?ese popis ben fadris, and her churches ben modirs, j^ese
bishopis ben bre)>eren, and ojjer prelatis ben cosyns ; seculer
men for muk ben to j^ese prelatis, frendis, and alle J>ese be-
traien Cristene men to turment, and putten hem to dee)? for
holdinge of Cristis lawe. And ))is is more perilous for her
fals feyning, for |?ei seien J)at her Chirche mai no weie faile
}?at ha]? lastid so longe in truj?e and in holinesse. And J?us as
Crist was pursued and kild of ]>ese foure folk, so bi cautels
of Anticrist ben men kild to dai. And 3it |?e pope is clepid
holyeste fadir, and |?e bishopis hise bre|?eren, and abbotis his
cosyns, and seculers ben frendis ]?at helpen to J?is pursuyte ;
and |?ese foure goostU frendis ben most perilous. And Crist
telli}? hise disciplis how pei shulen be hatid of alle worldli men,
for pe name of him ; and )?us ben men hatid now bi lesengis
ot freris, for ]?ei holdin |?e gospel and lawis of Crist. But Crist
comforte]? hise and tellej? hem |?at no part of her bodi shal
perishe at |?e dale of dome; so pat an heere of her^ heed shal
not panne perishe. And armer to fi^te wi]? in Criste^ men
is pacience, for wij? |)is fou^te Crist, and alle hise gloriouse
lymes ; and in pis pacience bihetij? Crist to hise, j?at |?ei shulen
hav her soulis in pees, as Crist hadde his soule.

And here moven many men, si|? Cristis lawe is opyn, and his
part is knowun good, and Anticristis wickid, and many devoute
men holden wij? Crist, what move)? Cristene men to move hem
not to fi3tinge ? For si)? )?e fend ha)? but )?ree partis for his
side, Cristene men my5te soone meve to fle j?es )?ree partis.

The hierarchy
and many of
the laity united
in persecuting
Christian men.

^ om. E.

^ Cristen, E.

Armed re-
sistance not
advisalile.

P 2

212

WFCLIF'S

He appeals to
the laity.

For popis and bishopis and prestis of her sort, and ]jese new
religiouse, possessioneris and beggeris, and seculer men |)at
ben disseyved wi]) hem, ben J?e moste enemyes to Crist and
his lawe. Whi wolen not holi seculers risen a3ens J^ese J>ree,
sijj \>Q\ moven seculers to fi5te a^ens her enemyes ? Here men
}?enken J?at Cristene men shulden algatis loven pees, and not
procure to fi3te ; for Crist is a pesible kyng, and he seij? in his
gospel |>at in oure greet pacience we shulen have oure victorie ;
and Crist shal fi5te for us. But many men jjenken |?at seculer
men shulden helpe here, not to fi^te bodili a5ens Cristis enemyes,
but wi}>drawe her conceil and consent fro ]?es |>ree folk; and
|)is dede were sure before God and man.

And si]? |)ese false freris camen last into ]>q Churche, it seme]?
|;at at hem shulden men begynne to practise, for ]?ei semen leste
groundid or rotid in malice, al if her malice be sharpest, as fevere
of a dale, pe rote of possessioners seme]? harder to overcome,
for ]?ei ben rotid in richessis and frendship of ]?e world ; but li3tli
mitten trewe men discomfite ]?ese freris, not but wi}?draw her
defence and consente to hem ; and ]?ese fendis shulden faile, as
|?ei began wi}?outen ground. And here moun men li^tli se
whe]?er seculers ben trewe men, for ]?ei confessen communii
]?at ]?ei loven Crist moost, and wolen stonde bi his lawe, and
also bi his ordenaunce, for to suflfre de]?, but j^ei fallen in J?es
wordis. Hem nedi]? ne]?er to fi3te ne dispende ne traveile,
but consent not wij? ]?es fendis, ne defende hem a5ens Crist,
and }?ei shulden soone be destryed among hemsilf Wei Y
woot ]?at begging holdij? hem up, and o}?er lesingis upon Crist
and his Churche. Comune not wi]? hem, ne ^yve hem noon
almesse, bifoore ]?ei hav declarid ]?ese ^ gabbingis a3ens bileve,
and li^tH shulde be an ende of ]?ese false prophetis. Her
preieris, and her massis, and o]?er false signes, ben signes }?at
}?ei chaffaren wi]? disseyvynge |?e peple. But dwelle we in ]?is
bileve, and tell hem boldli ]?at ]?ei witen never ^ wher ]?ei ben
fendis ; and if ]?ese ypocritis ben fendis, her preiris doi]? harm,
^he, bo]? to hemsilf and to o})er men ; and no man ]?at hadde
witt shulde chaffare wi]? her preiris. And herfore biddi]? Crist

RE.

2 not, E.

SERMONS,

213

flee from false prophetis jjat come in clo|)ing of sheep, but
jiei ben wolves wi|) men, and her comyng is moost to ravyshe
bi ypocrisie.

As anentis her massis, a man j)at hackle Cristis hert shulde
seie hem so]?eli, |>at he wolde not truste |>erynne, but if }>ei
purgiden hem of heresie, of which ]?ei ben suspect. It was
taken as bileve, longe bifore )?at freris cam ynne, jjat ]?e sacrid
ost ]?at men seen at i3e is verrili Goddis bodi, bi vertue of hise
wordis. Freris seien |)at Jjis is fals, but it is an accident
wij^outen ony suget, and ])ei gilen ])e peple. If a man charge
Goddis lawe more ]?an fals in name of sich lyeris in J^e world,
}>at doijj myche harm. Comune he not wi|> hem, ne ^yve hem
no goodis, before he have asaied whe]?er |?ei ben here heretikes ;
and seie he, |)at Crist taki]? not service of man but if he 3yve
betere a^en, and ])us shulden prestis done; and herfore, but
if ))e frere bringe under his comune seel, what is |)e sacrid oost,
jjei wolen not comune wi]? him. For, as Seint Joon sei]?, who-
ever gretij) an heretike shal hav of his synne, what man ever
he be. And j^us, if a trewe man love more Crist jjan ]?e
worldis fame, he mai li^tli wi]) worship avoide sich fals freris.
And certis ]?is dede were unsuspect bo]?e to God and man.
For if ]7ei hav a ri3t bileve, \e\ shulden telle it for charite,
and if her bileve were fals, |?ei shulden wille l?at it were dis-
troied. And algatis ]?ei witen wel, ]>at ]?ei varien in bileve fro
\>Q gospel and comun peple, and many weies disseyve men.
For ]?ei tellen not what is |?at, but ))at J?is is Goddis bodi. But
|?ese idiotis shulen wite, Jjat bo])e j?ere and everywhere is betere
)>ing j?an Goddis bodi, for |;e holi Trinitie is in ech place. And
so men axen what is |?at, ])at Jjc prest sacri|>, and aftur breki)?,
and |>at men worshipen as Goddis bodi, but not accident
wi|)OUten suget. And J?us defaute of ri^t bileve, practisid among
)>es freris, shulden dampne hem as heretikes, and take hem in
her owne falshede.

And so, bi alle o]?er signes |)at jjei feynen in religioun,
aspie how ))es freris camen inne, and by whos auctorite ;
for if l^ei camen not in bi Crist, |?at is dore of his Churche,
|)ei ben |>eves and heretikes, and stien up by j^e roof And
]iis proof were not costli, ne chargious, ne shameful; and

The doctrine
of friars con-
cerninj^ the
Eucharist.

: John, II.

214

WFCLIF'S

How Christ
deals with
those that
love him.

Five causes
why men fol-
lowed Christ.

for levyng of siche proofe synnen men ful grevousely bo}>e
a3ens Crist and his Churche, 3he, ajens freris ]>at men j^enken
])ei helpen. And ]?is shulden alle men do in dede, and stire
oJ?er men J>erto, sum bi love, sum bi drede ; and Jjus shulden
oure bileve be shewid, and rotyn heresie, hid now, shulde come
to proof wi]> false lesingis. And here moun men wel assaie
\vhe])er clerkes and kny5tis wij? her comunes love God as |>ei
confessen, and doren stonde bi his lawe ; for he |?at is necligent
in so litil ]?ing for to do, wolde soon be necligent in harder
J)ing of more charge.

pE Gospel of many Martris.

[SERMON LXVIIL]

Descendens Jesus de monte. — Luc. vi. [17.]

pis Gospel telli]?, as we hav seid, how J>e peple lovede Crist,
and how Crist 5afe hem loore J^at was betir )?an al J)is world.
And so Crist, as a good kny3t, stood now in hil, and now in
pleyn, now in water, and now in erjje, to telle j^at he was Lord
of alle. But here he stood in the pleyn feld, for ]?er men
mi5ten betere heere him; and |>us he techij), j?at he love]?
all men J^at holden his lawe, be J?ei clerkis, be ]?ei kni3tis,
or laborers J)at maynteynen til]?e. And pus Crist cam doun of
pe hill, and stood in a feldi place, and to him cam dyverse/olkis,
as sum men pat weren hise disciplis, and a great multitude of
o\qx folk fro fyve places. Sum men camen fro fer countrees
of ]7e lond of Jude, and sum camen fro ferusalem, and sum
C2iTi\QY).fro pe see, and sum mQnfro pe lond of Tire, and sum fro
))e lond of Sidon.

And men seien comunli }>at men sueden Crist for fyve
causis. Sum men camen to sue Crist, to lerne of him Goddis
lawe ; and )>us sueden ]>e aposdis Crist j?at speciali sueden him,
and oj^er trewe men, bi ri3t entent to be informed in Goddis
lawe, and speciali at J>is tyme ; for now 3af Crist his lawe, and
so he ordeynede many folk to here alweie |)is newe lawe. pe
secounde cause jjat men sueden Crist for, was to be heelid of

SERMONS.

ZJi^

Crist. For alle manere of sykenessis of men he helid wi|>outen
hire; and so scij? ]>q gospel here J)at many folkis camen to
Crist, io hcere him^ and to be helid of syknesse \2X \€\ were inne.
])e ])ridde cause whi folk sueden him was for to se wondris of
Crist, as men traveilen in fer weie to se pleies ^ in )?e world ;
and more woundris J>an Crist dide was not seen bifore ne aftir.
pc four|)e cause whi sum folk cam to Crist was cumpanye, )>at
o|)er men cam to Crist, ojjer for oo cause or for o]>er. And
})us j?ei camen to se Crist for sum cause ]>at here is seid. pe
fifte cause, and |>e worste, J^at sum men camen to here Crist
was to take him in wordis, as ofte tymes camen hise enemyes,
as Pharisees and ojjer servauntis of hi5e preestis of ])e temple.

And ])us sei]) jje gospel here; — -pat men travelid of pe fendis
wereii heeh'd, a7id al pe peple covetide to touche Crist, for vertue
wente out of him, and helide alle men. And Crist cast up hise
iyn in hise disciplis, and seide foure wordis, as it is told bifore
in J)e firste sermoun of martirs^. First sei]? Crist, Blessid be pe'^
pore men, for '^oure is pe kyngdom of God ; and comunli such
men ])at ben pore of goodis here, ben also pore in soule,
as sei]? |?e gospel of Matheu. For sum men ben proude
in her herte of fair chirchis and hi3e steplis, and sum of
faire 5ate housis, and sum men of hi^e kycchynes ^ ; and so if
pryde were fulli layd doun, few or noon wolden hav sich
housis. And if all \>q good were weied |?at come}> of sich
costli }nng, it were but pure fantasie, and worldli pryde |>at
come]? jjerof. And if we ]?enken how Crist was pore, more
|?an ony of us mai be, we shulden not bolue for richesse of
)?e world, for no good }>at come]? J^erof. And so we shulen
understonde ]?ese ]?ree wordis ])at come after; — Blessid be y
pat hungren now, for y shulen aftir be fillid. Blessid be y
pat ivepen now, for y shulen leiy aftir ; and blessid shukfi
y be whanne pat men shulen hate yu, and whanne pei departen
yu fro Cristene men pat pei loven, and ivhanne pei shulen
reprove yu, and caste out yur name as ivel, for y holden wip
Cristis lawe, al if it displese to |?e world, /;/ pat dai joie

^ for to see pleyes, E.

ie, E.

kychyties, E.

» See Sermon LXV, p. 201.

2l6

WrCLIF'S

Against monks
arid canons.

y wipine, and make 36 glad countynaunce wi}70uten, for lo
y)ure neede is moche in hevene ; and by |)is weie 56 deserven it.

As it is seid bifore, God ha)? many enemyes ]?at feynen bi
her professioun J)at ]?ei ben pore as was Crist, and 3it ]>q\
han worldi goodis, boj? meblis and unmeblis, and J)ei disturblen
Cristis ordre, and contreis J>at |)ei dwellen ynne, as monkis and
chanouns wi]? her degrees, and o)>er possessioneris. Crist teche])
hem to be pore for love of him, but wilfulli ; and J>ei crepen
ynne to be riche, bi falsenesse of ipocrisie; and })us ben lordis
and rewmes poorid, to whos stait shulde ^ richesse falle ; and
3it bo]> prelatis and lordis and oj^er folk ben so blyndid, ]?at
]>e\ holden up J)is fendis cause and cursen trewe men ])at letten
it. And it is con to do ]>us, and to curse Cristene men, for f^ei
holden on Cristis side a^ens ]?e fend, and his helpe ; for he ha]>
so blyndid men bi unbileve of Goddis lawe, ]?at dedis ]?at ben
a5ens it ben holden good and nedeful : as twelve lawis ben
aleggid how God ordeyne]? clerkes to lyve, and confirmede
hem bi his Sone, and bi liif of hise apostlis, and 5it men
seien |)ei ben acursid, Jjat traveilen to kepe ])ese lawis. But
as j)ei feynen, |?ei han prelatis, and ]>q hi3este is |)e pope ; and
but if men have leve of hem no man shulde take jjes goodis
aweie. And heron ben lawis ordeyned and cursingis wi])Outen
nombre, and lordis ben undermyned wi)) sutiltees of the fend ;
and but if God send a gretter ^ grace, ])is heresie wole not
be amendid, but if some conquest come, or ))e laste dai of
dome.

Bi many causis move]? the fend to holde ]?is cause a3ens
a3ens Crist, for herbi he haj> foundun pley in clerkis, kny3tis,
and in comunes ; for clerkis herbi ben proude and worldh,
and leve ])e office jjat God ha]? bedun clerkis do to profite
of his churche. For herbi clerkis ben o]?er lewid or occupied
aboute ]?e world, so ]?at prechynge and techinge ben aweie
for J)e more part ; and ]?es prelatis above seen ]?at bi ]?e same
skile ]?ei shulden wante her worldli richesse, as wantide bo]?
Crist and Pelir, and herfore for to flee ]?is eende J>ei maken
meenes in weie bifore. And si]? averise ^ drie]? more, J?es

^ So E ; shulden, A. ^ grete, E. ^ aver ice, E.

SERMONS.

217

prelatis ben jms coveitous, and seculer lordis bo|)e, for lordship
is taken fro hem. And |)us ]?e pore comuns bien ^ ]>q trespas
of Goddis lawe, but not so myche as jjes two o|?er ; for Jjei
bien it more in helle. pe fend traveilej) bisili to holde |>is
nest a3ens Crist, and ypocrisie of preestis is |)e beste mene
]>at he hajj; and ])us officeris of Cristis hous ben so turned
in her service, ]>at if^ Peter were now alyve, and saie how
preestis w-eren occupied, he wolde seie J)ei weren not prestis
of Crist, but proctours of Anticrist. But, for ]?e fend dredi]? him
|)at Cristene men shulden knowe ]?is wille, to ^ fordo ])is fendis
falsehede, and turne a^en to Cristis lawe, and algatis jjat
Cristis preestis shulden lyv in povertie as he dide, he ha))
cast anojjer weie to preise preiyinge of sich preestis, and
telle |)at it is more worj? jjan al j^e lordship of |)is world bojje
to lordis and to her eldris, and specialy at mydny^t, as jjese
religiouse preien. But here men speken ajen ]>e fend, and
seien he blyndij? here but foolis, for men wilen ]?at God love]?
more just liif J^an siche preier, and it is a fendis folic to chaunge
oflice of Cristis servauntis. Crist ha]? ordeyned hise preestis
bo]?e to teche and preche hise gospel, and not for to preie
J>us, and to be hid in sich ciosettis ; and J)us a liif of 00 just
man, ]?at held wel Goddis lawe, were worthi many such preieris
as now ben procurid folily. And if ])e fend alegge ]>e Psalm,
]?at Davi]?^ roos at mydny^t to confesse to his God; whi
shulden not we now do so ? But here we axen \q fendis
clerk, si]? Crist dwellide at ny^t in his preier, and in ]?e dai
tau3te ]?e peple, and dide hise workes privyly for to flee ypocrisie,
why shulden not preestis now do J)us ? and si]? ]?e same Psalm
sei]?. Lord how Y have loved ]?i lawe , al J?e dai it is my ]?ou5t,
whi shulde we not holde ]?is more? sij? it is moche betere ]?an to
rise at mydny3t. And if Baal preest feynen ]?at ]?anne God mai
here wele, and ]?anne lordis of J?e worldlyven in lustes in hers
bedde, and good it is J?at God be sued ech hour of sum men ;
wite J)ei wele J?at God loki]? betere to goode dedis ]?an to sich
preieris. But ne]>eles devoute men J?at be disposed to preie
j?anne, God forbede ]?at ]?ei shulden be lettid; but make we

Ps. cxix. 55.

Ps. cxix. 97.

' by en, E.

"' lif, E.

^ and, E.

Davyt, E.

2i8

WFCLI F'S

The signs
which shall
precede the
Day of Judg-
ment.

Seven perils to
the Churches :

The first peril.

no general reule to undispose men on j^e dai, whanne ]?ei
shulden do workes of li3t. Wei I woot Jjat J>eves usen to
worche on ny3t and slepe on |)e dai, and so usen jjese neue
jjeves ]?at comen in abov ]?e dore ; for Crist koude have tau3t
J>is preier if it hadde more plesid him, as he koude hav
tau3te to preie, and lefte to preche his gospel to men. And
si]? sich religiouse moun not preie God for hemsilf to come
to hevene, for J)ei shulen be dampned, how moche wole God
here sich fendis preier for ojjer men! However ])e fend sei]>
here, |)e office j^at Crist ha|) ordeyned of hise servantis in
his hous is |?e beste of alle oj^er.

pE Gospel on feeste of many Martris.

[SERMON LXI X.]

Cu7Ji audieritis proelia. — Luc. xxi. [9.]

pis gospel telli]? to Cristis martris, what peril shal falle
on his house bo]? bifore and aftir here, er^ ]?e dai of dome
come. And j^us shulden martris be confortid bi witt and
ordenance of Crist, and suffre wij? good wille, ri3t as })is
Lord ha]? ordeyned; for certis he ordeyne]? for ]?e beste, to
his worship and to his Churche.

First speki]? Crist to hise disciplis ; and biddi]? hem, pat
pei shulden not be adred, whanne pei shulden here hatels and
contekes wip men ^ ; for pes piiigis 7noien nedis be^ but 3// is
not anoon ende. And J?anne Crist seide to hem of sevene
perils \2X shulden come, pe first peril of ]?ese sevene is,
]?at 00 folk shulden rise ayns ano]?er, as Cristene men fi3ten
wi]? Sarasynes, and 00 secte wi]? ano]?er; and ]?us bo|?e
eldir men and 3onger hatiden divisioun in ]?e peple, for suche
divisioun is cause of bateilis and strives among men ; ne
it is not 00 peple, but for oonhede of lord and lawes.
And ])us alle Cristene men shulden holde of Crist and his

or, E.

wi\>ynne, E.

SERMONS.

219

lawe, and obeisshe to hise bailies, in as myche as Crist biddi]>
obeishe to hem.

The secounde harm |>at shal come to Cristis Chirche for
synne of men, is, pat 00 I'civme shal rise ayns anoper for
wantinge of charite, and cause hereof shall be defaute of
keping of Cristis ordenaunce. For Crist ordeynede his
Chirche to stonde in sich an evene mesure, |>at ech part
shulde profite to o|?er, and noon reverse o|)er in liif; as
partis of mannis bodi }>at is hoole fi^ten not togidir, but
ra|>er oon helpij? ano))er, and kepi|> it fro many harmis.
And |>us partyng of lordships among preestis must nedis
make fi3tinge : and so sectis ])at soutren })e peple o)?er weie
}?an Crist ordeynede, as )?ese newe religiouse, moten disturble
hel]?e of rewmes.

pe |>ridde peril J?at Crist tellij? here, is grete erpe-denes^
bi places ; for as ]?e er]?-denes, as clerkis seien, come]> of
wyndis closid wij^inne \q erj>e, so wyndis closid in proude
preestis, and o]?er men of \q world, ben figurid by erjje-
dene. And \€\ distrien countreis and citees, for prelatis
more and lesse here bosten more ]>an Goddis lawe techi]?,
and ]?ese wyndis be algatis closid wij?inne ]?e boundis of Goddis
lawe, for \€\ ben evene as grete as Goddis lawe wole
suffren hem. And as it wole close hem or ponishen^ hem,
so it is; and whanne \€\ ben aventid, bi conquest or o]?er
manere, Goddis lawe lymyte]) how Jjcs wyndis shulen passe
aweie.

pe fourj^e and \q. fif|)e peril, shal he pestilencis and hun-
gris, for as distempour of })e eir shal sle men and unable
J)e er|)e, so distempour of wyndis of pride shal lette preching
of Cristis word, and jjanne come]? pestilence of soule worse
J>an pestilence of bodi, as hungre of Goddis lawe is worse
j)an bodili hungre. And si|? hevene worchij? in er})e, after
|?at er]>e is disposid, |>ere mut come into er|?e pestilence and
hungre. Pestilence shal come of distempour of dementis,
and of o]?er medlid bodies |)at ben unkyndeli temprid ; for j^e
fumes of ])ese blowun wij? ]?e wyndis, and drawun in to man.

er\>edones, E.

puny sc he, E.

The second
peril.

The third peril.

The fourth and
fifth perils.

220

WFCLIF'S

The sixth and
seventh perils.

An invective
against the
prelates.

distemperen his bodi, and maken hise humours and alle hise
lymes to wante her kyndeli tempour ; and j>us come]? pestilence,
bo]?e to man and beste. And sij? corn and o])er fruytis ben
nurished by jjis eir, and ]?is is so distemperid bi causes ])at ben
bifore seid, J^e blewinge ^ of ]?es fruytis mut faile for jjis same
cause, and so hungre mut come for defaute of sich fruyte.
But Crist spekijj more here of spiritual veniaunce ]?at is more
to drede jjan bodili peynes.

And so ))e sixte and ]7e sevenjje perils Jjat Crist telli]?
ben, /eringis fro hevene and oper grete signes ; and as ))es
muten come bi kynde for variance of ])e erjje, so mut oo
synne bifore bringe in anojjer synne, and |>us shal Goddis
veniaunce ^ be varied after ]?es synnes. As it is distempour,
]?at er]7eh men shal calengen here to be evene wi]> Crist,
and do more j)ingis J^an he wole do, — so after siche signes
moten come to men peyneful wondris, as it is an hidouse
|?ing ])at men contrarien to Crist bojje in word and in dede,
and, ledinge of o|?er peple, seien ])at ])ei moun do wi]j })is
as myche as j^e manhede of Crist, and wi|? ]?is senden out signes
to witnesse |)is blasfemye. pese ben more hidous signes ]?an
bodili comynge fro hevene. But Crist telli}? to hise disciplis
pat bifore alle pes sevene, pe ferventeste enemy es"^ to Crist shal
caste hondis upon hem^ and pursue he?}i, and ^yve hem in to hojtdis
of false preestis ; and \e\ shulen putte hem in to feyned holdis,
and punishe hem many weies, and after ]?ei shulen drawe hem
to kyngis and to justices, |)at ben my^ti in ]?is world. And ]jus
for Crist shulen ]?ei be ponished ; and liche to ])is fallij? now by
ponishing of Anticrist. But Crist sei]? to hise disciplis pat it
shal f alle in to hem into witnesse, Jjat J)ei ben on ]>t trewe %\dQ,pat
pei shulen have clere answer e, to ivhich alle her adversaries shal
not moun'^ aynstojide ; and ]?is shal be Goddis loore comynge
to hem so privyli. And Crist seij? as he dide bifore how he
shal 5yve hem alle )?is wisdom, to J)e witt |>at is seid bifore.

And here men noten comunli how prelatis weren disposid by
Crist to take of him wisdom, to cunne reule his Churche; and so
o)7er Cristis bileve faile]?, or prelatis be undisposid now to take

^ blmvyng, E. ^ vengeaunce, E. •'' f>e moste eneiny, E. * moive, E.

SERMONS.

221

wisdom of Crist to reule his Churche wel. And si}? a prelat mai
not do, but if he hav keies of \q Churche, j?e which ben power
and science to dispence Goddis tresour, it seme]) )>at prelatis
now failen in bo})e |)es. For bi mannis traveile |>ei hav not
passingli geten |;is witt, si]? ))ei hav ben occupied in \q world, and
ben simple of lettrure of Cristis lawe, and of inspiringe bi
Goddis grace. It seme]? J>at siche prelatis ben ful fer to take of
God suche li3tnynge of Goddis cunnynge, fer \e\ ben ful of
worldeli witt in worldeli occupacioun, and herbi unclene in ])0U5t,
to take siche wisdom of God. And dedis of |?es men, wij? fruytis
of her liif, shewen jjat jjei ben not ful cunnynge in wisdom
of Goddis lawe, and so |)ei ben untrewe dispenders of tresour
})at |)ei feynen of God. And si]? a wastour of worldeli goodis
shulde be blamyd of God and man, how myche a wastour of
betere goodis is more for to blame; and moche more if a
prelate feyne by ypocrisie |?at he ha}? power and witt, jovun of
God to reule his Chirche, and doi]? al amys ^ in ])is, and sue]?
not God ne his lawe. Certis, syche an ypocrite addi}) first a
lesinge, and bi his feyned traitorie he ledi|) amys Cristis sheep ;
and if wastinge of Goddis goodis be worse, jjat ]?e goodis be
betere, ])is is worse wi])OUten mesure J^an wastinge of erj^eli
goodis. And 5it men ]?at shulden be m.artris ben so smytun
wi]) cowardise, jjat J)ei deren not speke a word for ri3t bileve in
])is matere ; but jjei constreynen men as bestis to bileve a fals-
hede, |?at ]>is prelate haj? power and witt of God to do ]?us. And
whoever denye]? ]?is he cursij? hem, and pursue}? hem.

First })ei begynnen wi}? ])is : — ])at he is hede of holi Chirche ;
and of }?is })ei bringen for}? more, })at God mut comune wi}? him
his tresour; and where God ha}? ordeyned to hide, whe|?er men
shal be saved or dampned, })ese ypocritis seien })ei witen wel
]7at }?ei ben heed of hooli Chirche, and ])anne })ei shulen be
saif, and wite of Goddis privytees, which man he wole have
saif, and how longe ]>\s shal be in peyne. And so he woot '^ bi
Goddis lore whanne })e dai of dome shal be, for he mai not for
shame graunte pardon after ])e dai of dome ; for after ]?is daie
ben but two places in which pardone mai be feyned, and in ne-

Their pre-
sumptuous
claims,

^ So in E, A has almys.

^ wote, E.

222

WVCLIF'S

especially with
regard to in-
dulgences.

The sin of
hypocrisy,

|>er moun suche prelatis pardoun profite to men J)at ]?er ben. And
whanne J)ei graunten many Jjousynd wynter of such pardone,
o])er J)ei witen, )?at ]?is tyme shal be bifore )>is dai, or ellis ])is
pardoun shal serve of nou3t. Sich ben many blasfeme lesingis
feyned of popis and o)?er prelatis ; and whoso reversij? hem in
Crist he mai be martir if he dair ; and betir cause of martirdom
fynde we noon to Goddis servauntis. For as meynteyning of
bileve is a cause of martirdome, so mayntenyng of ]jing not
bileve shulde be reversid of Cristen men, for ellis mi^te al bileve
be changid, eeld ^ put out, and newe brou5t inne. For |;ei seien
J)is is bileve, jjat ])is is heed of holi Chirche, and what Jjing Jjat
he feyne]? is performed of Crist. And more perilous heresie
was never feyned of ))e fend.

On dai of many Martris.

[SERMON LXX.]

Ailendite afermento Pharisaeortim. — Luc. xii. [i.]

pis gospel telli]), as o])er hav don, how men shulen be
confortid bi Crist, and stonde in his fei|) to de]?, for good \2X.
shal come Jjerof. Fie ^e, sei]? Crist, /ro pe synne of Pharisees ^
pat is ypocrisie. For among o])er synnes \2X J)e comuns be
blyndid bi, )?is is oon of ]?e moste ]?at rengne]?^ in prestis, bo]?e
among prelatis and al maner religious. For as Crist likij)
moost in good werk and wilful, so |>e fend liki]? moost in yvel
werk and wilful. For as ]?e first mut nede be good, so \q
to]jer mut nede be yvel. And so men seien ]?at ypocrisie is
fals feyninge of holynesse, and falli]) whanne evere a man
feyne}> })at he ha)) spiritual good of God, and he ha]> not })is
good, but synne for his fals feyninge. And al if many
spiritual goodis ben feyned of ypocritis, ne])eles holynesse
and witt ben feyned more comunli ; and bi |>ese two ben
folk disseyved, in j^ing jjat touchi]) soulis helj^e. And, for ))is

olde, E.

regne\>, E.

SERMONS.

223

l^inp^ mai not be seen, and power of God is feyned to prelatis,
)>erfore j)is synne is more hid, and more privyly disseyve)? )?e
peple. And so ]je fend cast a long tyme to marre men in
bileve, and bi |)is errour bringe aftir^ inne more synnes to
blynde J^e peple.

And si]? Crist is holi treujje, and ypocrisie is fals feyning,
it seme]? })at ]?is ypocrisie is moost synne a5ens Crist. And
so as lordis weren bifore tormentom-s of }?e fend, so ])es
prestis and Pharisees ben tormentours of Anticrist, and more
falseli disseyven \q peple, and more turmenten Cristis ser-
vantis. And herfore Crist biddij? fie ])is synne of Pharisees.
Crist biddi]) attende his lawe, ])at is, bisili to perceyve it ; and
he biddi]) attende from false prophetes ; and ])at telli]? two J?ingis,
J?at is, to perceyve Goddis lawe, and flee from falshede feyned
J)erof. For we supposen ])at in Goddis law is al treu])e ])at is
needful, and if })is feyned }>ing of ypocritis were nedeful to
Cristene men, he wolde telle ]>at, as he doi]? o})er, but now he
leve]) })at ypocritis seien. And, for ypocritis ben cautellous for
to take men in wordis, }?erfore Crist biddi]? flee hem, and callij?
her synne sour dow5^; and ri3t as sour dow^ shendi]? })e dow;
])at it to longe dwelli]? wi]?, so synne of Jjese Pharisees shendi}?
men J)at consenten to it. And wisdom of water J^at is feyned,
stablid to hem bi longe tyme, confermej? })is synne to men, and
make]) hem bileve amys '■^ ; and herfore biddi]? Poul to dense
out })is old synne ]?at ]?ei be new springinge of flour, as ]?ei ben
clene in ]?e newe lawe. Crist ordeynede in his law alle hise
children to be free, and flee rites'^ of Pharisees ]?at cumbren ]?e
folk before. Loke we J?at ])is be not knodyn* wi]? us, but holde
we us in J)e whete flour, ]?at tau5te us fulli Goddis lawe, and ]?e
weie to come to hevene. Cunne we wel Goddis lawe, and loke
wher Fariseis grounden hem in it ; and if J)ei done not, flee we
her sentence as heresie or fendis glewe^. And, for we shulden

^ om. E.

doii-i, E.

^ ri-^ds^ E.

* hioden, E.

gleu, E.

^ The meaning seems to be : — as
' sour dou3,' or leaven, is made from
a mixture of pure flour with water,
and, if left too long with fresh
dough, spoils it, — so the doctrine of
the hypocrites, being compounded.

partly of Christian tiuth, partly of
an unsound philosophy of their own
invention (' wisdom of water J>at is
feyned '), if it has established itself
fnmly and for a long time in men's
minds, makes them • bileve amys.'

as exemplified
in the luodern
Pharisees,

I Cor. V. 7.

324

WFC LIF'S

must be
shunned.

examyne it bi J)e flour of Goddis lawe, J)erfore Crist biddij) flee
fro it whanne we witen ]?at it is ungroundid. And so men hav
tau^t comunli jjat men shulden not holde al gold J>at shyne]? as
gold, for many Jjingis ben fourboshid ful falseli. And so, but
if Goddis lawe telle a fei|>, trowe it not, but fle it as falshede,
and dispise |)e techeris of it. And on ])is wise spekij? Crist to
fle ))is synne of Pharises, for it is not ynow3 men to be spoiled
|)us of her goodis ; but worse it is to be spoilid of bileve and
o]>er vertues. And if ])is synne be now hid in soulis of ypo-
critis, ne]?eles it shal be knowun at \q laste jugement of Crist ;
for he seij), J^at now^t is hilid pat ne it shal he sheivid ]?anne,
a?id noping is privy now pat ne it shal be knowun Jjanne. Alle
false castis and her ententis, shulen be knowun |>anne to |>e
world ; and so ri3t tru|?is of Cristis disciplis shulen be seid
J>anne in li3t, al if J)ei doren not seien hem now opinli unto ]?e
world.

And for sich cowardise in synne, \^X many servantis speken
in drede, Crist sei]? to his disciplis, pat what pei hav seid
in derknessis shal he seid panne in li^t, and pat pei rowned^
in er7'e'^ in heddis, shal he prechid upon housis. And Jjus, as
Crist ha]) seid bifore, he hirti]?^ and conforti]) hise frendis, to
he not aferd of pese 7nen pat viai oonli slee her hodi, and hav no
more to ponishe hem, nei])er in bodi ne in soule. For deed bodi
feeli]) noo soore, and J>e soule %o\\ whidir is Goddis wille ; for
enemyes moun not cacche J^e soule and ponishe it, as |>e bodi.
And ])us seij) Crist, \2X he shal shewe hem what lord pei shulen
drede. Drede pe Lord of hodi and soule, pat after he hap slawe *
pe hodi, hap power to sende hope pe hodi and pe soule in to helle.
So, sei|) Crist, V seie to 'i,ou, drede y pis Lord pat hap pis powir.
Ne hen not fyve sparewis sold for a wei^te of two ferpingis ; and
oon of hem so lytil of priis is 7iot'^ for-i,eten to fore ^oure^ Fadir?
Moche more God wole ])enke upon hise owne childre here, \2X
tellen opynli his treujje, and susteynen his lawe to men. And
for surete of ))is fei]?, Crist sei]>, as he seide bifore, ])at ^e heeris
of "^oure heed alle hen noumhrid unto God; and ])erfore Crist
biddi]> hem not drede, for pei hen hetere pan many sparewis.

^ ha/i rownyd, E. ^ eren, E. ^ herd]), E. * slowen, E. ^ So in
E ; in A, the word, after being written, has been cancelled. ^ oure, E.

WYCLIF.

SERMONS.

225

And pus I seie to you, sei|> Crist, pat ech man pat.confessip me
hifo7'e men, 5he, if he die, / shal con/esse him hi/ore Goddis
aungelis, how he was trewe servant to God.

And here men douten comunli of bileve of Cristene men;
it seme]> jjat ]je pope mai ordeyne la we even wi]? Goddis lawe,
sij) he ponishi]? more for his lawe, ]?an he ponishi]? for Goddis
lawe, and oj^er he doe]? wrong in ]>is, or his lawe is betere j>an
])e firste. But who dar seie })at he doijj wrong in such ponish-
inge for lawis ? Also ]>q pope mai ordeyne sum lawe, as done
Princis of ])is worlde ; but whi mai he not make as many as
him likij? to profite to ]?e Chirche ? — what ert j^ou jjat settist
a mark J^at he mai make ]3ese, and no moo ? For bi |7is same
skill he was longe sijjen at his mesure, and jjus shulden ^ him
faile power now to reule J)e Chirche bi his lawe. Also, ellis
we diden amys in singinge, and in service seiynge, and so in
al jjat we doen, sip we taken |)is of ]>e pope ; and ]?us in lower
prelat moten we graunten siche power, for ellis faiHde obe-
dience, and alle ]^es ordris J>at ben newe. Here men seien ]jat
popis and bishopis and oJ>er men mai make lawis, so ]jat |;ei
acorden wi]? Goddis lawe, and sumwise ben in Goddis lawe,
for ]?us ]?ei techen Goddis lawe more opinli ]jan it was tau3t
bifore. But, for bo])e errour and pride suen ofte tymes to J>is
dede, j^erfore seintis after Crist helden hem paied on Cristis
lawis ; for if |?ei weren executid, ]?ei weren sufficient and ynow3.
But newe turnyng of Anticrist to newe office in J>e Chirche,
mut nede bringe in newe lawis, and putte Cristis lawe abak ;
and }>us sei|> ]je Psalm of Anticrist, J^at God shal putte a maker
of lawe, and reule hem after her coveitise biside ])e lawe j^at
Crist ha]? ordeyned.

And |?is mai ben opynli seen in benefices departid to
men, and newe ordris ]?at now ben maad, to greet chargis of
Cristis Chirche. But folk shulde knowe ])at \q\ ben men,
and holden hem paied of Cristis boundis; for if ]?ei ben
reulid by resoun, Cristis lawe is best, and ynow3, and o])er
lawis men shulden not take, but as brauncbis of Goddis lawe.
And herfore biddij) bileve to men, ne})er adde to, ne draw fro ;

SERMONS.

* schdde, E.
Q

On the limits
of the right of
llie Pope to
legislate for
the Church.

Ps. cix. 6 ?

Christ's law is
best, and is
sufficient.

2 26

WFCLIF'S

and if jjei done, God cursi]? hem, and in |>is cursing hav many-
men ben depid bi long tyme. And ]>us is ordenance of Crist
put abak, and newe brou3t inne. Ne it falli}> not to us to
justifie j)es newe officis, ne to defende |?at ]?ei ben leueful, alle
]je dedis ]?at prelatis done ; for it is ynow3 to us to cunne and
declare Goddis lawe, and shewe ))at it were ynow3, if o]jer
lawis weren aweie ; and so amende by Goddis lawe |?e ordris
J>at weren maad by Crist, and not for synne of ])es ordris to
bringe in newe ordris to hem. For alle moten lyve on ]je
peple * ; and jje secounde ben J^e worse, si]> betere were bi
Cristis lawe to amende men of his ordre, |)an to putte more
unstable ordris, and algatis worse to |)e Chirche. But litil
errour bringi]? inne more, and at j^e laste goi|? al doun; and
herfore boundis of Cristis ordenaunce shulde be holde of alle
men. And it falli]? not to us to assoile Jjese fresshe resouns,
jjat |)us l^e Chirche doi]? amys in many }>ingis ]?at it defendi]?.

In Dai of many Martris.

[SERMON LXXI.]

Sedenk Jestc super monteni Olyveti. — Matthew xxiv. [3.]

In ];is gospel telli)) Crist how hise membris shulen be pur-
sued, and what perils |?ei shal be inne for holdinge wij) him
and his lawe. pe gospel telli]> first, hoiv Jesus sat onpe Mounte

* alle moten lyve on \>e peple P\ There
was a growing feeling in England
towards the end of the fourteenth
century, that the monastic and men-
dicant fraternities were becoming so
numerous as to form a serious bur-
den on the industry of the country.
Besides direct statements to that
effect, such as the passage in the
text, and others that might be ga-
thered from the Vision of Piers Plow-
man, there is an exquisite piece of
irony in Chaucer's Canterbury Tales,
which really says the same thing,
though in such forms as became the

tender and tolerant genius of the
large-minded poet. In the prologue
to her tale, the Wife of Bath, after
saying that England was once ' ful-
filled of faerie,' adds, —

I speke of many hundred yeres ago ;

But now can no man see non elves mo ;

1-or now tlie grete charitee and prayeres

Of limitoures and other holy freres,

That serchen every land and every streme,

As thikke as motes in the sunne-bcme,

Blissing halles, chambres, kichenes, and boures,

Citees and burghes, castles high and toures,

Thropes and bernes, shepenes and dairies,

This makitli that ther ben no faeries :

For ther as wont to walken was an elf,

Ther walketh now the Umitour himself,

In undermeles and in morweninges,

And sayth his niatincs and his holy thinges.

As he goth in his limitatioun.

SERMONS.

I'X-j

of Olj'vete, and he wi]? hise disciplis spaken of |>e makinge of
})e temple, and how al |)is shulde be distried, and how ])e dai
of dome shulde come, and of many jjingis |>at shulden be, as
))e gospel tellijj bifore.

And jjus telli]? ])is gospel, how Cristis disciplis comen
privyli ; and axiden him of J>ese |>ingis, and what tyme jjei
shulden falle, and bi what signes men shulden wile pat Crist
shulde come to J?e jugement. For bi J>is my^ten |?ei knowe
whanne pis world shulde be ee7idid. But Jesus answeride and
seide to hem J)ingis j)at weren betere for hem to cunne ; and
bi )?is answere moun we se how curiouste of science or un-
skilful coveitise of cunnynge, is to dampne. For ri3t as
coveitise of man is yvel sett for erj^eli goodis, so coveitise
of cunnynge, J?at profitij? not to come to blisse. For man mai
disuse cunnynge to his harm, as Poul sei]?, but if men coveiten
to plese God and profite in charite. And in suche comune
desiris mai not a man synne; but, as comun ))ing is ofte so]>e,
whanne J)e singuler is fals, so it fallij? ofte tyme of comun witt
and comune wiile. And ]?us techi]) Crist here men, to knowe
treu]?e for her profit.

And ]?is is a comun synne among men now on lyve,
for jjei tellen more priis bi lawe, civile or canoun, to cunne
hem or o]7er jappis^ ])an to cunne Goddis lawe; and for
sich wrong cunnyng come]? harm to many men. And
many prelatis, for coveitise setten her wille on sich cunnyng,
for J>ei ben out of bileve, and coveiten more worldli muk jjan
Goddis worship, or hevenli bliss. And j>is is a grevous synne,
bojje among prelatis and comuns, for ]jis synne maki]? hem
rude and unable to Goddis lawe, and unable in wille and
maneres to lyve wel as Godd^ biddi)?. And herfore seien sum
men, ))at |>e pope and his lawe ben cursid for sum part, for
Jjei loven not Cristis lawe, but avaunsen and loven men J)at
holde wij? his rotun lawe. For as men loven Jesus Crist, so
shulden men love his lawe. But Poul sei]>. If ony man love
not Crist, cursid be he ; and |?is cursinge is more )>an any o|>er
prelatis cursinge. And for J>is cursing seien sum men jjat

The sin of

imcliastencd
curiosity.

I Cor. viii. i.

which makes
the canon law
more prized
than the law
of Christ.

I Cor. xvi. 22.

* japis, E.

God, E.

Q 2

228

WFCLIF'S

The ' false
Christs' of the
gospel paral-
leled in the
present
hierarchy.

|je pope is more ypocrite, for he maki}? him Cristis felowe, and
sei]? he is ' moost hoH fadir.' But Crist wole |jat )?is fole wite
not whe]7er he be a fend or not ; and ]?is is moost ypocrisie,
and moost a3ens skile. For what cause shulde meve |)e pope,
to make him clepid moost blessid fadir, si]? ne|)er tru])e ne leva
of God move]) })at he is ou3t blessid ? But to morewe, whanne
he is deed, ceessi]? ]>is ypocritis name, for he hiri]? his name,
and ]7e hire goe]j wi]> his de}> ; nej^eles, if he were blessid, he
shulde be more blessid after his de]?. Alle ]?e ypocritis in
Cristis tyme dursten not speke so greet blasfemye, and of ])is
ypocrisie ben many o|?er falshedis coloured.

But Crist seip to hise disciplis, pat pei shulden loke pat noon dis-
ceyveden he7n ; and speciali in bileve for |)is knowing is more
nedeful, and ]?is peril shulde be beter fled for \^ word Jjat Crist
seij? aftir : Ma?iy shulen come i7i my name, and seie pat, I am Crist,
for y shulen heere batels and opynyons of batels. For now in
tyme of oure popis ben many opynyouns of batels, si}? ech lond
ha]) opynyoun to fi3t for his pope ; and pseudo clerkes
and freris seien ])at preestis shulden fi5ten sounest. And
sich disseit was not herd si]) }>e tyme \2X Crist was born, and
certeinli it ha]) ben gaderid of eelde synne of many popis.
Crist is a comune name to preestis ])at ben anointid of God,
but Crist takun by himsilf bitokene]) oon passinge oJ)er, as
])e pope passi]) o])ere preestis, bo])e in witt and power, and
algatis in holynesse, as he maki]) men to seie. But Crist sei])
pat such Cristis shulen disseyven many rnen ; and no prophecie
is so})er, ne more to note of trewe men, si]) ])is disseit of Anti-
crist is moost perilous of o])er.

But Crist confortip hise disciplis, and biddi}) hem loke pat
pei be 7iot troublid ; for pese ping moten be, but not '^it is
pe eende. For of ])is rote of striif, shal folk fi3te a3ens
folk, as Sarasynis a3ens Latyns, ])at clepen hem Cristene
men ; and rewme shal fi^te ayns rewme, as we seen now
at i3e. And pride of l)is cursid rote is cause of ]iis fi3tinge,
for if })e empire were hool, and lordshipes of oJ)er rewmes,
so ])at ])ei weren not cursidli partid among clerkes, — ])anne
wolde God move seculers to lyve in pees, as he ha]) bedun
hem. But si]) God sei]) in his lawe, ])at hise preestis shulden

SEJ^J/ONS.

229

not be lordis, ]>e pope and hise holden ])is lordship a^ens ]>e
law and wille of God, and more opinli m}3te no fend a3en-
tonde God and his ordenance. But Joob axi)?, who ever a3en-
stood God, and hadde pees in him silf? And of )?es harmes
comen aftir pestilcncis and himgris, as it is seid, and allc pes
higynyngis 0/ soreivis, Jjat shal be bo))e here and in helle. ])cmne
shukn hei put '^ou to turmente, and o]?er J^at wolen stonde wi]>
tru|)e. And after pei shulen she "^ou, and ^e shulen be in hate
to atle folk for my name. And herfore haj> |)e fend ordeyned
to sende currours of hise lesingis to diverse rewmes and men,
and move hem by hise ti|?ingis ; and J>us ben rewmes troublid,
and men sclaundrid and disseyved. And herfore seij? Crist,
pat pan?ie many shulen be sclaundrid, and shal hitraie hem
togidir; and oon shal hate anoper, and many pseudo profetis
shulen rise and shulen disceyve manye. And ]>is seme|> to
many men to be seid of false freris. And, for wickednesse
shal be plentenous bojje bifore and ])anne, pe charite of many
men shal panne wexe cold ; but he pat lastip to pe eende shal
be saif bi God.

And here it seme]? to many men, jjat Crist spak of jjis
tyme, in which |>es two popis fi3ten |>us togidir; for si|?
Crist is al witti, and love]> wel his Chirche, and telli]? in
Apocalips of many lesse perils, whi shulde he not tell of
j>is ]jat is so perilous ? And clerkis hav a rule, |?at a word
seid bi himsilf shulde be understonden for ]?e more famous.
Wel Y woot ]?at many preestis hav comen in Cristis name, and
ech seide ]?at, I am Crist, but noon o])er as ])e pope ; and her-
fore sei]? Crist in ]?e same chapiter, ]?at |?ere shal be |>anne greet
tribulacioun, what maner was never fro j^e begynynge of \t
world to now, and shal not be after. For bodili turment is
now ful greet, whanne 00 pope sendi]? bishopis and many men
to sle many men, wymen, and children, and for }?e to]?er pope
comen many a3ens hem ; and cause of |)is fi3tinge is a fendis
cause, for no man of erj^e woot whe}:er of j?es popis be a fend
to be dampnyd in helle, or ellis j>ei boJ)e. And bileve techij)
us })at Crist reprovide Petir, for he wolde save his liif, jjat was.
beter })an |jes bo}>e, and made him put up his swerd, and
suffride pacientli, whanne he mi3te wij? a word have vencusid

fob ix.

May not the
words of the
gospel be a
prophecy of
the present
schism 1

230

WYCLIF'S

The danger to
souls from the
present state
of things is the
greatest of all.

hem alle. And Crist techij) bi word \q maner of a good herde,
how he puttij) his owne liif for his sheep ; and so of bileve he
is Anticrist ]?at puttij? many jjousynd lyves for his owne foule
liif. And however Anticrist speke here, it is opynH Cristis
lawe \2X men shulden not fi^te j)us, ne for sich a cause ; for 5if
])e pope shal be dampned, as God woot whejjer \€\ boj? shal,
)?anne men fi3ten for falshede in cause of a fend; and sich
a cause was never herd so opynli a3ens treu]?e.

But gretter tribulacioun is in dampnynge of soulis, which ben
in false bileve of )jes ypocritis ; for bo]?e sitten in Goddis temple
and seien \€\ ben Cristis vikeris and hav more power ]?an even
Crist hadde. For Crist had no power to graunte sich asoiling,
and lyve on siche maner, as ]jes popis done. And so in many
pointis jjes popis feynen falseli j^at jjei passen in power oure
Lord Jesus Crist. But Crist biddi]? his children to trowe not
here ne|?er |)e fer})er ne |je nerrer, but reste in oolde bileve.
And not oonli where men fijten is ))is persecucion, but in fer
cuntreis bitwixe contrarie parties. And so, if men tellen Goddis
lawe opinli in jjis matter, how men shulden not fijte ]?us, but
reste in old bileve, Jje fend ha|) many proctours to pursue siche
men ; and so, si]? consente is evene wi]? |?e dede, J)e more part
of men is partener in ]?is dede. Many o]?ere wordis sei|> Crist in
|?is chapitre which mai be applied to })is tribulacion ; but 00
word of confort tellij? Crist here, ]?at jje daies shal be abreggid
of ])is fel pursuynge, for men ]?at ben chosen unto blisse of
hevene. 0])er men J)at have tyme to expowne jjis chapitle*,
and ben tau3te of God, and meved for to telle it, and speciali
5if })ei seen ])e dede acorde wi)> ))e speche, mai telle more of
Cristis wordis here. But holde we us in bileve, of which we
ben certein.

capitle, E.

SERMONS.

231

J^E Gospel of many Martris.

[SERMON LXXI I.]

Nolite arbitrari. — Matt. x. [34.]

pis gospel techi)) men how \€\ shal ri3tfulli love God, and
makij) martirs hardi to suffre for Cristis sake. And, for many
ben cowardis to suffre in Cristis cause, and seien }>at it is
wisdom to lyve here in pees, and entermete not^ of ]?ingis )>at
wolen greve men, J>erfore biddi]? Crist his children not to juge
pat he cam to sende sich pees here in erpe. He cam not to sende
sich pees but siverd. pis swerd seme]? to many men not material
swerd, or bodili fijtinge, ]?at Crist techi]? here, but wise wordis
bo])e of repreef ^ and pacience, and suffringe for tru|je, ^if }?at
dee}) falle ; for comunli in holy writt is swerd clepid word.
And j?is is a swerd sharpe on bo])e sidis, bo]?e to kerve awey
synne, and to nurishe virtues, for sich a swerd of wordis kervej?
and departi}?, and so planti]? love, and putti]? out cowardise.
And for witt of })is gospel shulden men first undirstonde, }?at
bo]? pees and discord is on two maneres. First is veri pees
bitwixe God and man ; ]?e secounde is acord bitwixe man and
his enemye. As, if ]?e fend and }?i fleish and ]?e world acorde
togidir, sich acord is clepid pees, al 5if it be a^ens God ; and
]?us on two maneres is taken striif or discord, pis secounde is
clepid pees, hkyng to ]?e fleish, and 3it it is to a man venymous
discord. And of ]?is pees speki]? Crist, }?at he cam not to sende
it, but discord and fitting a^ens sich pees. And }?us sei}? Crist
pat he cam to parte a man ayns his fadir. For he techi]? how
a soule shulde more love God ]?an ou5te ellis ; and so love ]?at
man shulde hav to God shulde passe love and lawe of kinde,
for al siche kyndeli love shulde serve to ]?e love of God. Ayid
so Crist cam to parte pe doubter ayns her modir ; and ]?at he
doi}) whanne fleishli wille holdi}? wi]? God a5ens \t fleish, as

^ entermete men not, E.

^ reproue, E.

In what sense
Christ came
not to send
peace but
a sword.

232

WFCLI F'S

Human autho-
rity and af-
fection to be
despised if
they clash with
tiie law and
love of Christ.

j>ei jjat taken worldli fode ever in resoun, to serve God, and not
to lustli fede ]je fleish, for likyng jjat is ))erinne. pe |)ridde
tyme sei]? Crist, he cam to departe pe housebondis hroper ayns
his zvyves sister ; and \2X is done whan love of manhede of
Crist putti]? awei fleishli workis. And J>us not oonli fleishli
fadir but goosdi fadir shulde be left, whanne \€\ ben a^ens God,
for J?at love shulde be kyng. 3he, 5if \\ pope or Jji bishop or
J)i persoun bidde |>ee do ]?at God biddi]? ]?ee not do, leve hem
}>anne and holde \vi]> God. And we mai not seie to ]?es, ])at
\€\ mai not erre, ne be a^ens mannis soule, sij? j?ei ben put to
reule it ; — certis so ben many J>ingis put bi kynde to helpe
and reule, and 3it yvel custom of mannis enemy mai turne hem
to anoie jje soule, much more ])es ]?ree fadris ^ J>at ben more
fro^ man. And Jjus sei]? Crist, jjat mannis enemyes ben

strange

his owne homely ; for more enemyes ha]? no man })an is lust
jjat sue]> his fleishe, and moche more J)es ]>ree fadris, ]?at shulden
helpe man to hele of soule. For ech ]?ing ]?at lettij? |?is hele, and
bringi]? in siknes of soule, is enemy to jjis man, 3he, more ]>an
he ];at slee]? his bodi.

And to shewe )jat al J)is reule stondi]? in skilful love of
God, sei]? Crist moreover, pat whoso lovep his fadir or modir
more pan Crista he is not worpi of him, for he is not wor])i
to have Crist in hevene, boj^e God and brojjer. And so
bi reule ]?at Crist ^yvej) here, bo]?e fleishli fadir and modir
shulde be lesse loved ])an Crist, and if \€\ stireden a^ens Crist
\q\ shulden be left, and dispisid, and moche more ])es o]?er
fadirs ]>at ben more strange to men. As, 3if ]?i pope or J?i bishop
or J?i persoun bidde Jjee fi3te or 3yve him of jji goodis a3ens jje
resoun j^at Crist ha)? 30vun, dispise hem utterli, and holde ]?e
reule ]?at Crist techi|> ; and ever flee J)is heresie, |jat )>es fadirs
mai not erre here. And to )?is witt seij? Crist after, /tz/ he pat
lovep his sone or doubter more pa?i Crist, is not worpi of him ;
and jjis is so]) of fleishli children and of workes ])at J^e soule
doi]), for summe ben workes of J>e soule, and summe workes
of J>e fleishe. And ofte tymes in bo])e ])es erri]? a man fro ]>e
reule of treuj), as ofte tymes is a mannis soule occupied to

1 to, E.
** Namely, a man's pope, bishop, and parish priest.

SERMONS,

^33

lerne and teche worldli lawis ; and God biddi|> jjat his law
shiilde be tau5t bifore ])ese. And ]?es men loven more her
sones, |)an )>ei loven Jesus Crist; — for it is oon to love him,
and in dede to love his lawe ; and so whoso lovej) better goode
gobetis, or lustli' workes |;an he love]? dedis of Crist, he love])
more his owne dou3ter ])an he love]? ])is holi abbot. And ])us,
he breki]) his ordre for defaute of skilful love.

And, for ]?is love is shewid in dede, and speciali in mannis
suffringe, })erfore sei]? Crist afterward, ]>at ^e pat takip not his
crosse, and steep him, is not worpi of him. It is seid ofte tymes
bifore, ]7at ])is cros ])at Crist speki]) of is redynesse of mannis
wille to suffre for Cristis sake, bo])e to dispise alle er])eli ]jingis
])at stretchij) doun to ]?e er])e, ])at is ]?e stok of ])is crosse, and to
dispise alle frendshipis bo]?e of kyn and of ]?e worlde, — and })es
ben clepid two armis of ])is crosse. And ]?anne mannis
love loki]) freeli to hise Jesu above him; and defaute of
]ns cros bringi]? men alle maner of synne. And })is is cause
whi men now ben not martirs as ]>ei weren wont; for a
man shulde weie^ ]?is love, and loke ]?at he hadde ]>is crosse,
and suede Crist in wille and dede, redi to suffre for his
sake : — but what clerk wole not now leeve ])e treu])e of
Goddis lawe, ou])er for love of his fleish, or for love of
}?e world. And cause of ])is defaute in love is scatering of
mannis love ; for men loven cloutid ordris, and \2X letti]> moche
love of Crist; and sum men loven worldli worschippis, and
worldly ^ lordshipis \2X bringen hem inne ; and sum men
loven worldli goodis, bo])e for worshipis * of ])e world and
for lustis of her fleish. And sich shenden Cristis ordre.
And herfore Crist forbede his preestis siche lordshipis, and
siche goodis, for he woolde ])at her love were hooli gaderid
in him. And ech man, boj; kny3t and clerk, shulde be
bisi to kepe ])is lawe, and make o]?er to kepen it; or ellis
}?ei loven not Jesus Crist. And what man ])at ha]? ])is cros,
and see]) Cristis lawe reversid, shulde putte him for]) for love
of Crist, and fi3te wi]) swerd of wise wordis, and telle to men,
as Joon Baptist, ))at it is not leveful to lyve ])us } And si]) ech

We must take
up the cross.

Absence of a
spirit of mar-
tyrdom.

Causes of this.

' lu&ty, E.
^ ivorschip, E.

^ jvey^e, E. ■'' So E ; A om. worschippis and worldly.

234

WFCLIF'S

Tlie messen-
jjers of Christ
are to be
received and
helped.

Heb. xi. 32-40.

man shulde fi3te ]ms wi]? him |>at doij) a3ens Goddis lawe, sich
a synner wolde jjenke anoon ]jat he moste do oon of })es two ;
or to sle siche a man, Jjat meve]? ])us a3ens his wille, or ellis to
amenden his lyf, as it is tau3t bi Cristis lawe. And {jus shulden
sum men ben martris, and sum mennis lyf be amendid. But
charite of manye is woxen cold, and J>at maki]? |>e Chirche
bareyne; for litil fruyt growij? in wynter, for coldnesse |?at is
jjanne.

And J)us seijj Crist afterward, j?at, Who pal hap foimden
his liif shal Use it, afid he pat lesep his lyf for 7?ie, shal after-
warde fynde it in blis. pis sentence seij? Crist ofte to meve
hise martiris to sue him, for no man my3te lerne here better
chaffare or merchandise. For lese |)i liif here for God in ]?e
tyme J^at is now present, and ]>ou shalt trowe to fynde |)y liif
aftirward in blisse of hevene. And bileve mot grounden J)is
dede ; for, as Poul seij?, bi ]?is wrou3ten martiris. And ]?us
fallen now in men, fei|), hope, and charite. And, for men
shulden not forsake to holden J)is reule |>at Crist 3eve]) here, for
drede of worldli sustynance, |)at ]je world shulde faile hem,
herfore sei|> Crist to hise disciplis, /(2/, who ever resseyvep hem
resseyvep him and his Fadir pat hap sent him, and who resseyvep
a prophete in pe name of a profete shal resseyve mede of a profete.
And so it is of o|>er vertues. A?td he pat resseyvep a just man,
in pe name of pe first juste man, he shal take mede of pis juste man;
and who ever yve 00 of pe teste of pes in name of disciple of Crist,
-^he, a drau^t of cold water, sopeli Crist seip to us, pat he shal not
lese his mede. And ]>is vertue of Cristis wordis shulde meve
men to helpe goode preestis, and to 3yve hem of worldeli
jjingis, to done her office )jat Crist biddij?; for Crist mai not
faile in wordis ne in dedis Jjat he ha]? ordeyned. For ou]>er
defaute is in \^ prestis, or her peyne is profitable ; as sum
maken a newe reule to charge J)e peple in noumbre and
spensis. And }>es men moten nedis faile ^ in peyne of her
former synne ; and ))us cam in begginge and lying and failing
of trewe preching. And to J)es men shulden noon 3yve goodis
in name of Crist, as he biddi)? here, for |)ei rcversen Crist as his
enemyes, and traveilen not in name of him.

' fayle, E.

SERMONS.

^35

pE Gospel of many Martris.

[SERMON LXXI II.]

Egressus Jesics de Templo. — Matt. xxiv. [i.]

pis gospel telli]?, as o|)er bifore, how men shulden lyve in
|)is world, and suffre persecucioun \2X mut nedis falle here,
pe story \q)^\\^ pat Jesu wente out of pe temple^ atid his disciplis
ccmien after him, to shewe him pe makyng of pe temple; for it
was fallinge to his wordis |?at he hadde seid bifore to J?e peple,
to wite, what Crist felide of ]?is makyng of jje temple. But Crist
answer ide and seid to hem ; Se y alle pes. Sopeli, Y seie to y)u
pat here shal not be a stoon lefte upon anoper undistryed. And
|>is ])ing was fulfillid, wij^inne fifty jeer after, for J>e secunde
and forty yeer after |)at Crist was steied to hevene cam two
princis of Rome, Titus and Vaspasian, and ensegiden |)e citee,
whan it was ful of men at ]?e feste of Paske, as Crist tolde bifore
bi Luke. And |>is oost envyrounede J>is citee on ech side,
and lettide |)e peple to go out, and slewe jje folk, and at j>e
laste toke J^e cite; and |>anne was ]?e temple distroied, and
al J)e citee was turnid, so ]?at jje mount of Calvarie was sette
fer wi]>inne ]?e citee, whan it was bifore wi]?outen. And so
was not a stoon left upon ano})er undistroied, for all ]?e citee
and |>e temple weren turned to make newe citee. And bi )?es
wordis men taken |>at Crist tolde litil by ])e temple, or ony siche
workes of crafte }jat passen ])e state of innocence ; for clene
liif wijjouten siche is beter to Crist jjan siche churchis. Alle
siche profiten not, but in as moche as ]>ei helpen |)e peple to heere
Goddis word, and betere Jjere to preie God ; and jjis is comunli
betere don in ]>e eire under hevene, but ofte tyme, in reyny
wedir, chirchis don good on halidai. And |>us curiouste of
foolis is ungroundid by Goddis lawe. Atid whanne Crist sat on
pe hill of Olyvete, pe disciplis comen and axiden Crist, to telle hem
whanne pis shulde be, and whan7ie shulden be pe dale of dome. But
Crist tolde hem of sounere perils, J>at was betere hem to knowe,
and lefte j^is j^ing hid to hem, as it is told bifore.

Christ foretells
the destruction
of Jerusalem.

^3*^

WFC LIF'S

Three things
hidden from

We have
knowledge
enough to
guide our
lives.

And so men seien ]?at |?ree ]?ingis wole God have hid to
men. God wole J?at tyme of dej? be comunli unknowun to
men^ and whanne ]je dale of dome shal be. For men shulden
fiver more wake, and kepe hem from peril of synne, si]? jjei
witen never whanne God hall come ; so J?at whanne he come
he fynde hem redi to take ]>q jugement of God. For ser-
vauntis shulden biden ]>q Lord, and not \q Lord abide hise
servauntis ; but whanne ful tyme is comen to God, J?anne fallij?
him to make amende. And si}) God wole ]?at his tyme be hid,
Jjei synnen gretli J)at traveilen here to knowe ])is tyme, and
leven ojjer J)ing ])at God wole ])at men knowen and done; and
J)us, as it is seid bifore, popis ben gretli to blame ])at menen
])at jjei shulden knowe ])is dai, bi fool ^ graunting jjat Jjci
graunten ^ pe j>ridde ])ing J)at God wole have hid to men is
privyte of his ordenance, whejjer God have ordeyned to save ])es
men, or ellis to dampne hem for her synne. And cause of |)is is
as bifore, for men shulden ever be redi to God, and ever serve
J)is Lord in drede, lest he dampne men at ]>q laste. And ]?us
many men synnen in God a3ens his firste comandement, ])at
wolen not rise out of her synne, but dwelle }>erinne, and chese ^
a tyme ; for Crist sei]? to false men J)at he is Lord, 5he of tyme.

And ])US sei]) Q,x\^\., pat of pat daie no man knoivep in pis Hi/,
but aloonli pe Fadir of Hevene ^, and two oj^er persones of |)e
Fadir; for jjing proprid to \q Godhede is )>us aproprid to \q
Fadir. And herbi it is not denyed to jje two Persones aftir.
But 5if it acorde to j>e Fadir, in as moche as He is God, it mut
nedis acorde to J>e Sone, and also to |)e Hooli Goost, sij? \q\
ben J)e same God. But it fallij? not j^us to aungels, ne to ony
o])er creature, for in j^at Jiat |)ei ben, j^ei ben divers from her
God. And ]>us, whan |>e Fadir ha]? ony J>ing in ]?at Jjathe is God,
{)e Sone and ])e Holi Goost hav comunli ])is same ]?ing, si]> it
is comune and propre to hem for to be ])e same God. And

^ foole, E.

"^ chesen hem, E.

* No indulgence could conceivably
be of any avail, except in the inter-
val between death and the day of
judgment ; the writer means there-
fore, that by granting indulgences
for specified terms of years, the

^ So E ; no italics in A.

popes did in effect assert the pos-
session of a knowledge respecting
the time of the day of judgment
which Scripture expressly denies to
all men.

SERMONS.

^2,7

|)us |>e general undirstonding of |>e laste dai of dome shulde
be knowe unto men, and special knowinge shulde be hid, and
svhanne and how it shal be. And j^erfore Cristen men ben
apaied in knowing of Goddis lawe, for |)at is ynow3 to hem^
and })erafter |?ei shulden lyve. And ^if |jei ben idil from j)is
knowinge, God wole axe ful streite acountis. So 3if a lord
al witty as God ^af a man al Jjat he hadde, in noumbre and
mesure and in wei^te, to serve ]?is lord after ]>es goodis, |)is
lord wolde seie to |)is servant, })at axide more ]?an were 5now5 :
Servant, holdist |)Ou me a fool ? how usist Jjou )?at jjat |)0u hast ?
ne have Y not ^ove )?ee 5now3 of cunynge nedeful to ])ee ? And
moche cuninge hast ])0U hid, and puttist it not in werk ; and
|)OU shuldist wite ]?at j^ee were better to worche after |?is cuninge
]?an for to have newe cunninge, and J)us to be idil wi|> J?is.
God is ]?is lord ]>at mesurij) man bi cuninge ]>at he 3yvejj
to him, and wole j^at man worche after })is cuninge ; and |?us
shal man occupie him, and not aboute newe cunnynge, and
leve ]?e work J)at he shulde do. And ]?us synnede ^ oure firste
fadris, bi byheste ]?at Jje fend hi3te hem, |)at |jei shulden not
die to ete ]?us, but be as Goddis, knowing good and yvel ; and
jjus synne}? ech man J?at is slow in Goddis service, for he leevej?
to putte in work |?e witt jjat God ha]? 30vun him, and languishij?
after a newe cunninge |?at come]? of his idilnesse; and ])is is a sin-
ful ende, jjat mote nede bring in peyne. And so we synnen com-
unli here bi j?e firste synne of ]>e fend, and a3ens \>e witt of God,
as 3if we wolden be al cunnynge. penke what witt jjou hast of
God, in which ]?ou art now ydil, and putt wiseli ])at witt in
work, and holde ];ee paied of Goddis grace; for ellis ]iou
takist ]?is grace in veyn, and runnest in dett a3ens \\ God.

And |jis is a comune synne in prelatis, bo]?e more and lasse ;
for God ha|) ^ovun hem witt in mesure, how ]?ei shulden profite
to his Chirche, and ]?ei disusen ofte |jis tresour, and languishen
after witt as fendis ; for \>q presumen and tempten God, and
graunten pardoun for longe tyme, and |?ei witen never where
God ha]> ordeyned |?at };-is pardon mai stonde bi him. And J?us
if men wolden wel exam}'ne dedis ungroundid in holi writt, \>q\

Abuse of in-
dulgences.

' syiuieden, E.

238

WrCLIF'S

The pastoral
office three-
fold.

shulden shame of |>es dedis, how jjei ben a3ens God. Trowe
we not, jjat Petre wiste how he shulde spende Goddis tresour, and
how he shulde after, wi]? Goddis goodis, do profite unto his
Chirche ? Who dar putt on Petre J)is synne, ])at he was necligent
in j)is, ]?at he sparide Goddis tresour, ]?e which popis profiten
wiseli now? And ]>is shulden alle men, but algatis prelatis,
overse her astait and her liif, whe]?er it be acordinge to Goddis
lawe or after customes of \q fend, and contynue ]?ing wel don,
and mende })at is amys. And siche a rekenyng shulde a man
make ech dai wi]? him silf, for ]jis is a comun word ]>at many
seintis have in mou)> ; — ech tyme ]?at God ha]> ^ovun ])ee, God
wole axe ful sharpli how ]?ou hast dispendid it ; wel in his
service, or amys. And Jjis rekenyng shulde ech man drede,
but speciali |)es hi5e preestis; for her office is more perilous,
and more medeful 5if it be wel. perfore is nede hem to wite
what dedis |)at jjei shulden do, and algatis faile not in her work,
for peril j^at wole come ])erof ; si]> synne of hem turne)? to harm
of many sheep ]?at jjei shulden kepe.

And however J>at men feynen her office, it is toold in Cristis
lawe, how j^ei shulden be occupied in Jjre officis of sheepherdis.
pei shulden wiseli lede her sheep in sound pasture of Goddis
lawe, and ]je sheep J>at weren scabbid heelen, and stablen in
good liif, and algatis putte her hif to save her sheep a3ens
wolves. And ])es herdis shulden flee sich tyme, in which j^eeves
sleen ]?e sheep, and coveiten more ]je wole of hem, and J)e
donge, wi)? o]?er goodis, Jjan jjei coveiten her soule hel|)e ; for
|?is is a wolvis entent, and 5if jjei taken ])us ))e office of herde,
J)ei ben wolves at ])e bigynynge. And so jjis tyme is wasted to
hem, in which ]?ei traveilen, for her hie stait, or for coveitise of
richesse or ony o]jer ]?ing o]?er |>an Goddis worship, or oJ>er
)>an profite of her sheep bi ]?e reulis of Goddis lawe. And )7us
if |?ei hiden Goddis lawe, and hi3en her owne lawe for j^is eende,
))ei lesen her tyme to ]jer dampnynge, and to harmyng of her
sheep. Sich ]?ing shulden |)es herdis jjenken ; for jjei moten
nedis reken wi)? God, si}? tyme is a preciouse tresour, jjat God
^eve]? to dispende wel. And tyme shal comen whanne we dien,
j)at we hadden lever to have a dai jjan al ])e worship or richesse
])at hav fallen us in ))is world. And |)anne our jugement shall

SERMONS.

239

be hool, and wille a ))ing after ))at it is good. Siche oversi3t
of oure lyf, and speciali of hi3e prelatis, helpij) j^is Chirche, and
maki)) hem to drede God and serve him K

Of many Martris.

[SERMON LX XI v.]

Dicehat Jesus iiirhis'^ Judeonim. — Luc. xi. [29.]

pis gospel telli]? what prelatis shulden do, and whereof j>ei
shal be reproved. And |)is wole bringe in martirdom, bojje
in o man and in ano]?er. And jjus is told of martirdom ]je
begynnynge and ]?e ende. Crist spake here to princis of prestis
and to |)e comuns of Jewis, for in boj)e ]>es was |?e kynrede which
SI0W3 }?es martirs. per ben two kynredis \2X Crist spekij? ofte
of, J)e kynrede of Goddis children, and kynrede of fendis
children ; and at \^ bigynnynge of |)is world bigan |>es two
kynredis. pe firste kynrede of martirs bigan in a man at Abel ;
\q secounde kynrede toke bigynnynge at Cayn ; and J>es two
kynredis shal not faile bifore ])e dai of dome come, pe laste
seint )?at shal lyve here shal be of ]?e firste kynrede, and J>e
laste J>at shal be dampned shal be of ]?e to|?er kynrede ; and
)>es kynredis ben scatirid among many folke, ne j^ei gone not
bi lyne of blood, but bi medling ^ bi lynes of kynde. But |)e
firste kynrede hadde bigynnynge bifore ]?e toJ>er, for it bigan
at Adam, sij? Adam is saved, pe to]>er began at Adames sone,
jjat SI0W5 jje firste martir. But, for Adam was not martir, ])us
slayn for Goddis love, and martirs ben ]?e moste and beste ]?at
ben in |>is kynrede, ]?erfore it is marked to begynne at Abel ;
for |je to}?er kynrede was sum maner cause of J^is forjjer. And,
as many men supposen, aboute J)e dale of dome shal ]?is firste
longe lyve here, whanne ]?e to)?er shal be aweie ; for bi vertue
of Crist, |)at is begynnynge and endinge, shal men }?ikke turne
to him, and leeve )?e fend \\\\ hise workes.

^ So in E ; A has twbas.

The kindred of
God's children
and the kin-
drefl of the
devil's children.

^ serven him ivel, E.
E reads hen medlid.

For bi medling

240

WYC LIE'S

John xvi. 2,

But leve we now |>is mater, and sue we ]?e storie of }>e gospel.
Crist grette ]?is kynrede and seide ; Woo be to '^ou pat maken pe
graves ofprophetis, and '^oure/adris kilUden hem. Certis y heren
ivitnesse pat y consenten to her workes ; for al 5if ]>ei killiden hem
and 3e maken faire her sepulcris, ne]?e]es ^e wolen kille Crist, jjat
is heed of martiris. And bi ]?is polishing, 3e tellen 30ur ipo-
crisie, bi which 5e florishen 30ure synne in killinge of martiris ;
for, as Crist sei]) to ]>is kyn, |jei demen in ]?is to obeishe to God.
And Caiphas |)at 3af 30U conceil seide, it helpi]> o man to die^
for J>e folk ; but al if J^ese wordis weren so]?, 3it })is ypocrite
seide hem falseli; and so ]?is kynrede bi her ypocrisie telde
how ]jei wolden kille Crist. And ]>us sei]? Crist here ; '^jOure
fadris killiden pes prophetis, and y hilden her sepulcris, as who
seide, we wolen amende ; but as Crist sei]? bi Matheu, \€\ J^enken
\€\ wolen fille ])e mesure of ]?at J)at her fadirs bigan, in killinge
of J?e heed of prophetis. And herfore tellij? Crist to hem, how
J)e wisdom of God seide of |)is kyn ; / shal sende to hem pro-
phetis and apostlis, and of pese shal pei hope pursue and kille.
pe Jewis killiden not alle ]?e apostlis, for Joon was not }ms
killid, but ])ei killiden James, and pursueden oJ>er in o])er
contreis : so pat pe blood 0/ alle prophetis, /ro pe begynnynge of
pe world, be sow^t of pis kynrede, si]> ])is ha]? done hem alle to
(\e.]>,fro pe blood of juste Abel unto pe blood of Zacharie, which
pis kynrede killiden, bitwixe pe aider and pe temple. It is no
nede to trete which was ])is Zacharie^, and which Barachie was
his fadir, and whanne }?is martirdom was done ; for si]? o per-
sone ha]? mony names, and Crist taki]? sum tyme ]?e witt of
J)e name, it is noo drede ]?at ne Crist sei]? so]? here, as nedij?
us to knowe it. And, for ]?ese prestis shulden printe betir
]?es wordis in her soulis, ]?erfore Crist rehersi]? to hem, and
seij? on J)is maner; "^he, I seie to yu, pis blood shal be
sou^te of pis kynrede. For al3if ]?is kynrede hadde two divers

^ \>at 0 man dye, E.

a ' There has been much dispute
who this Zacharias was. P'rom the
time of Origen, who relates that the
father of John the Baptist was killed
in the temple, many of the Greek
Fathers have maintained that this

is the person to whom our Lord
alludes ; but there can be little or
no doubt that the allusion is to Za-
charias, the son of Jehoiada (2 Chron.
xxiv. 20, 2i).' Smith's Bib. Diet.
Article ' Zacharias.'

WYCLIF.

SERMONS.

241

partis : — \q firste slew martiris from Abel unto j^is Zacharie,
jje secunde SI0U3 martiris fro Zacharie to j>e laste; — nej^eles
bojje alle ]jes killeris and martiris ]?at ben killid maken two kyn-
redis, and ech helpe]? oj^er. For as seintis taken part and helpe
of oJ>er seintis, so shrewis taken part and harm of her felowis.

And Crist gretij) hem after, for ])0 ]?at holden hem wise
men, and sei|? ; Woo be to ^ou, wise men of pe lawe, pat
token aweie pe keie 0/ cunnynge, a7td y entriden not inne ; and oper
men pat entriden y have for fendid. And here streynej? )?e pope,
what ]?ing is j)is keie ; and he wole algatis have ]jat it is not
cunnyng, for often tymes mony oJ>er |)an popis han moch more
cunnyng, and 3it han not |?es keies. And herfore he feynej?
\2X ])es keies ben poweris, bo|? upon clerkis and eke upon
seculers; — power of jurisdiccion, and power to assoile and
bynde. But many men Jjenken here Jjat \€\ shulden more
trowe to Crist J?an to many Pope Joonis^ for he is suspect here.
Crist clepij) ]7is cunnyng here, })e keie of cunnyng, and alle ]>e
fendis in helle shulden not move^ to denye Crist, pes feyned
poweris mai not be proved ne perceyved in dede ; and ]?erfore
ben J>ei feynid, and by cautelis of ypocritis is jje folk bigilid.
And J)us trewe men seien here, \2X \^x ben two keies : J)e firste
is keie of cunnynge, and |>e to]jer keie of power, pese keies
hadden Peter and many oj^er apostlis; but Peter hadde pre-
rogatif bifore hise o|>er brejjeren. pis cunnyng was not
speculatif, of gemetrie, ne o])er sciencis, but practik, put in
dede, how men shulde lyve by Goddis lawe. And after ]jis
science cam power to bynde and unbinde ; and to whom God
grauntijj ]?e first he graunti]? \t secounde. And oonhede of
jjes keies was not oonli 5ovun to Peter, si|) hevene was open
to o|)er folk in cuntreis |?at Peter cam not inne, bi keies )>at
Crist 5af to o|>er apostlis. And so ]jese feynede keies ben keies
of helle, 5if \€\ open helle gatis to children of pride ; and 3if |>is
pope hav cunnynge to |jis work, he is maister of }>es keies. For
God wole 5eve cunnyng to teche his weie to hevene to whom
ever him liki]? ; and he is Petris viker, al3if nei])er fendis ne
cardinalis putten him in his trone.

Exaggerated
papal preten-
sions.

' Popis Jons, E.

^ So E ; mowe, A,

SERMONS.

R

24^

WVCLIF'S

W/ian?ie Crist seide pese treupis unto jjes hie prestis, Phariseis
and men of lawe stoden gretli a^ens him, and stoppiden his mou]?
wi]? many false wordis, and lettiden Crist to speke more, as a man
]?at spak blasfemye. And herfore ]?es lawyeris, for ])es wordis of
Crist, layen in awayte more to do Crist to \q de]?. And God
wote where j^e court wolde J^us shape for men, \2X seiden sharpli
to hem ])is sentence of J)e gospel ; and if j^ei done, \€\ ben
J)anne of \q secounde kynrede. For J)is kynrede lepi}> from
00 folk to ano]>er; for it is now among Jewis and now
among he])en men, and now come]? a3en, as J^e fend hopi|j
victorie, and failing of Goddis lawe, and growinge of mannis
lawe. For no])ing is beter post to likyng of ]?e fend. And
si]j |)is kynrede is now moost among prestis, as it was in
Cristis tyme, trewe men shulden speke to hem sharpU as
Crist dide. For ))e fend ha]? hem moost helperis in ])is cause,
and makeris of martiris bi pursuynge and sleynge. And
^if ]?ei senden men to hevene, ])at is on wrong maner; but
\€\ senden men evene to helle, as to her owne hous, for ]?ei
have exilid Goddis lawe, bi which ]?ei shulden worche, and
brou3t in ])e fendis lawe bi which ]?ei rengnen.

And after sei}? Crist, how })es lawyeris aspteden how pei viy^ien
take ou^t ofCi'istis moup for to accuse him, and so do him to dee]?;
and ]?us ]?ese ypocritis feyneden to fulfille her law. And }?us it
is to dale of ]?es hi3e prestis ; for ]?ei hav newe lawis maad biside
Goddis lawe to dampne men to de]? as open heretikes. And
to do }?is dede ]?ei counseiliden not wi]? Goddis lawe, but wi]?
foundun^ heresies }?at hemsilf holden, ]?at ]?ei mai not synne
ne erre in siche jugementis. But \€\ jugen for heretikes al
maner of sich men ]?at seien ]?at }?ei shulden sue Crist, and
leeve her worldli liif. 3^^ I'^i leven Cristis liif, and ^even hem
]?us to lordship, ])ei ben J?e fendis children and open Anticristis ;
for ]?ei mai not be Cristis children, but 3if ]?ei suen him, and
holden hem in his boundis, and go not out by newe lawes, and
speciali holde hem in mekeness and poverte. And here we
mai assaie where ]?ei doren be martiris.

^ fonnden, E.

SERMONS.

243

In feestis of many Martris.

[SERMON LXXV.]

Egrediente Jesu de Templo. — Mark xiii. [i.]

pis gospel telli]?, as o]?er bifore'', how Crist mesuride his
discipHs, bo])e in wit and wille, to suffre for his love, pis
gospel tellijj, as o]?er bifore, how Jesus ivente out of pe temple^
and oon of his disciplis seide to him; Maister, loke what stoones
and makingis ben of ])is grete temple. And Jesus answeride
and seide to him : — Seest pou pese grete bildingis. per shal not
be a stoon lefte upon a stoon, pat ne it shal be dis tried. And
whanne Crist satt upon pe Mounte of Olyves, ayn pe temple, his
disciplis axiden him, pes foure bi hem silf Peter and Joon and
James afid Aftdrew : — Telle pou us whanne pes pingis shal be
don, and what tokene shal be, whanne alle pes shal bigynne to
have an ende. And Jesus answeringe, bigan to seie to hem; See
y first pat no man disseyve '^ou; for many shal come in my 7iame,
and seie pat Y am he ]?at governe|> holi Chirche, and pei shal
disseyve many. But whanne y shal here bateilis, and opynyons
of batels, drede y not, but be 3e sadde in bileve.

Moo opynyons of batels, herden we never ; for men wi}? ]>e 00
pope seien J?at it is needful to fi3te wi]) men })at holden wi]? J>at
o])er, and ]jei wij) ]?e toJ>er pope have contrarious opynyons.
And 3it men wij? oure pope hav J^is opynyoun ; j^at prelatis and
prestis shulden fi3te a3ens \e to]?er pope, and men )>at holdi)>
wij) him, but if ]jei converte hem. Sum of us have ]?is opyn-
youn; ]>2X preestis shulden not fi3te, but move men bi resoun
and Goddis lawe to treu|)e, and preie mekeli for men ])at |)ei
do after Goddis wille ; and ]>at it is not bileve ]jat o]?er ])is, or
]jis, be Pope ; for 3if he shal not be saif, he is noo part of holi
Chirche. And so ]?is is no cause to Cristen men to fi3te inne ;
but rajjer shulde bo]?e J^es popis go mekeli to ]je emperour,
and renounse al her lordship \dX ]?ei have of seculers ; and si)>

Christ foretells

the destruction
of Jerusalem,

Rumours of
wars between
the adherents
of the rival
popes.

" See Sermon LXXIII.
R 2

244

WrCLIF'S

Interpretation
of the gospel.

lyve a pore liif as Peter and Poul diden, and algatis move no
men, ne counseille hem, for to fi3te ]?us. And in ])is opynyoun
resten many meke prestis. In^ ojjer pointis of |jis mater ben
an hundred opynyouns among clerkes, and lewide men, and
alle ben of bateiles.

And after, seip Crist, pat alle pes moten ben, hut "^it is noo
eende, to make j^e dai of dome. Folk shal rise ayns folk,
as Sarasins a3ens Latyns ; rewme ayns rewme, as Inglond ^
a3ens Franche^; and erpe-dene"^ shal he, hi placis, and hujigris,
as men hav feelid^. \ies ben bigynnynge of sorewis ; and
perfore loke wel i,ou silf for pei shall bitraie y)u in her coun-
ceilis, and in her sinagogis shal y he hetyn; and bifore kytigis
and justices shal y stonde, for me, in witnes to hem. A?id in alle
folk moot first be prechid pe gospel. And J)is ordeynede Crist
of his grete wisdom ; for bifore ]?ei hadden killid ]jes hooli
apostlis, jjer was no maner of folk, Grekis ne Latyns, ne bar-
bares, ]?at ne \€\ hadden j?e gospel of Crist prechid unto hem.
And whan pei shal lede y)u, and bitraie '^ou to jugis, penke y not
bifore bisili, what '^e shal speke ; hut what shal be y)vun y)U in
pat hour, speke y pat, for pat seip God. For y ben not spekinge,
but pe Holi Goost, si]? ^e ben hise instrumentis, and he spekij>
first; — 0" broper shal bitraie his broper in to his dep, and pe
fadir shal bitraie his sone, and pe sones shal rise ayns her fadris,
and do hem to deep. And y shal be in hate to alle men for my
name; but he pat las tip to pe eende he shal he saf

pe lettre of ]?is gospel is told bifore, and so it is ynow^ here

^ So E ; om. A.
5 one, E.

Etiglonde, E. ^ Fraunce, E.

' er\>edone, E.

'^ This passage might be expected
to supply the means of fixing the
date of the composition of these
sermons, but I have not found it so.
In Professor Rogers' valuable History
of Agriculture and Prices in England
(i. 217), I find it stated that in the
fourteenth century, ' the following
are years of famine, the average
price of wheat having risen above
los. the quarter: — 1315, 1318, 1321,
1351,1 369.' Again,—' It rose above
9s. in 1294 and 1370:' ' above 8s. in
1293, 1314. 1350, 1363, 1367, 1374,

1390.' In the years 1 381-1386, with-
in which these semions must have
been composed if Wyclif was their
author, the price of wheat was re-
markably low. These statistics refer
to the southern and midland coun-
ties, and are thoroughly reliable.
Either then, if Wyclif wrote the ser-
mon, the reference must have been
to a time of scarcity as far back as
1374; or, if we suppose the scarcity
of 1390 to be pointed at, Wyclif was
not the author of the sermon.

SERMONS.

^45

to telle pleyne storie. Here men moven li3tli, si|) Crist tolde alle
]7es perils, it seme]? jjat |)ei mut nedis be ; but who my^te ])anne
lette hem ? Here men seien comunli, ]?at al |>ing mut nedis
be, and 3it men moten nedis a^ensstonde many of J)es ; and
so j?ei moten nedis have mede of siche a5enstondinge. For
as we moten nedis preie for ]?ingis J)at nedis moten be, as
shewen )>ree )>e firste axingis of J>e Pater noster ; so we moten
nedis enforse a5ens j?ingis j?at nedis moten be. And of sich
enforsinge mote nedis come mede; for ellis shulden no men
lette yvel to come ; and mede in a3enstonding, and conseillinge
to goode, weren al aweye bi ])is lewide resoun. And, for alle
jjes ben false, and many o})er ]?at suen, enforse we a^ens yvel,
and preie we for goode, al^if God have ordeyned |?at ]?ei moten
nedis come. And, for men shulden do J)us, jjerfore haj) God
ordeyned, ]?at comynge of many sich jjingis ben unknowen
to men.

But here men douten over ]>is, of ordre of |>is help to J)e
Chirche ; but here seien Cristene men, Jjat no man shulde
doute to helpe ]?e Chirche, but alle men shulden help it here,
ech man on his maner; si]? God tellij) us bi his lawe ))at jjis
is his wille. Seculer lordis shulden helpe here principali, for
many causis. Oon, for God ha|) ^ovun hem swerd for to helpe
his Chirche bi strengj^e, and strengj^e wij> mennis drede is nede-
ful to do J)is dede. Also lordis of J)is worlde ben Jjo, to whiche
])is harm is don, who shulde stonde more for ])is cause, J^an
lordis |>at hav lost j?is lordship. Also, ]?at man ]>at ha]? synned
shulde algatis make asee]? ; but ]>q generacion of lordis bi foUe
brou5t in ]>is wrong, and herfore it falli|> to hem to make aseej)
for |)is synne. And Jjus shulde kny3tis knowe, how ])ei shulden
stonde for Goddis cause, and not al oonli kille men in mennis
cause, as boucheris. pei shulden have shame how ]jei ben
hardi in cause of Jje world and of |)e fend, but in ]?e cause of
God j?ei ben bo]? cowardis and foolis. And ne]?eles |)is lord
doi]) worship and profite to kny^ttis J>at serven him, and ]?ei
mai not denye J)is, ]>at ne for blyndenesse and cowardise holdi}?
])e fend ajens God ])is lordship })at ])ei shulden have.

But over })is, men have doute what ordre men shulden have,
and where men shulden begynne to worche, in iust restoringe of

A predestina-
rian objection
answered.

Church-reform

246

WFCLIF'S

should begin
at Rome.

Spiritual arms
alone should
be used to hejil \
the schism.

Jjes goodis. But here men seien, sij> J)is wrong is brood sprad
in Cristendom, and Goddis oost shulde be my^ti to do J)is dede
a^ens ]>e fend, in many placis shulden men worche on ]>is
weie to helpen her modir. But si]> ])e nest and heed hereof is
at Rome, where it bigan, it semej> to many men jjat at Rome
shulde Jjis ri5tting bigynne ; and so shulde ]?is heed be stoppid
to feyne censuris ajens God, and fere foolis bi cursingis for
]>ei fulfillen Goddis lawe ; and wij) J?is bo]?e lordis and comuns
mai lette freris to harmen Jie Chirche. And Jjus were Goddis
word soJ> whanne he spekij? to ]>e fend, and sei]?, a woman
shal disquatte^ his heed. And Marie helpe^ J>e Chirche ])at
it be so. For 5if richesse and worldli lordship weren taken
aweie from prelatis and preestis, moche of ]?e fendis pride were
abatid in ]>es clerkes ; and Goddis name were not dispisid ech
dai as it is now, but his lawe shulde be betere holde, and
Anticristis jugementis shulde ceesse.

But jit men douten whe]?er ]>ei shulden fijten in j^is cause ajens
her enemyes; — special!, sij? Crist movede two princis of Rome for
to fijte, Titus and Vaspasian, ]?at distroieden Jerusalem. Here
men ))enken, ])at Cristene men shulden not fijte but if Crist bad
hem ; for Crist seide })at his yoke is softe and his charge lijt to
bere. And so nei]?er bodili swerd nej)er o]>er armes, ne fijtinge
shulde be here usid of Cristene men ; ne o]?er lawe but Goddis
lawe, and lordis drede, and manassing to clerkis |>at wolden
ajenstonde. And to bindinge and prisoninge of hem shulde
alle maner of men helpe ; but bi Goddis grace J)is shulde
not falle, si]> clerkis shulde helpe here in Goddis cause, and
feyn ^ to be dischargid of er])eli goodis, Jjat J)ei beren now.
And Jjanne j^ei shulden go lijt to hevene, and drawe J?e world
after hem ; |)er \>ei doppen now to helle, and drawen many
men wi]? hem. Freris shulden help in })is cause, si]? ]>ei ben
groundid in poverte, and ])ei have but temporal goodis ^,
J>e which ben knytt to her hertis. And shortly alle maner of
men, jhe, prestis boj^e more and lesse, shulden helpe here
in Goddis cause, for love })at J)ei shulden love her modir.

^ disquate, E. ^ helpe Marie, E. ^ /^y", E.

•'» As opposed to lands or lordships.

SERMONS,

247

But now \e\ clepen good, yvel, and harm, profit, and bond-
age, fredom ; but ])anne shulden jjei wel witen how al ]?at
helpi]> to hevene is good, and al |)at shulde be by Goddis
lawe were free and helpli^ to ]?is eende.

And ))us ]?e lord preisij? his baili, for he for^af to his tenaunte
fifty barels of oile. And so |?is jifte was ri3tful, sij> j)is lord is
God himsilf; and ])is tenaunte is kynde of clerkis, for ]?ei shulden
jeve devocioun, and be paied of litil corn^. For, as Poul techi]?,
]jei shulden holde hem paied wij> bodili fode and hileyng.
And ])us shulden preestis preche to lordis, to holde hem paied
of worldli goodis, and sette her wille in hevenli goodis, which
wille shulde make hem lijt to hevene. But jje fend ha]? stranglid
})ese houndis wi]> talwe^, Jjat j^ei mai not berke. And |jus si]?
seculer men shulden be moo J?an prestis shulden be, and prestis
shulden have, by titil of almesse, her sustenance of ]?e peple, wi}?-
drawing of her service a^en shulde move to wi]?draw ]?es goodis.
And whoever a3enstondiJ? ]?is sentence is unlawful a5ens God.

And so men shulden graunte in dede to obeishe to }?e pope,
as )?e peple obeishide to Petre, and as Goddis lawe wole axe;
but it were to myche to pass ]?is, for })anne men obeishiden to
J)e fend, si]? Goddis lawe shulde be reule, and teche how God
wole J)at men obeishe. And si]? ]?e freris accusen ]?e court, in
matter of ]?e sacrid oost, and saien ]?at it techi]? ]?at }?is oost is
not Goddis bodi, but accident wi]?outen suget ]?at alle men
knowen not, men shulden axe J?is treu]?e of ]?is court wi]?
good grounding b. And 5if ]?is court faile in ]?is, }?ei fallen in

^ belpi\>, E.

a Does this mean, — the clergy
should be content to retain for
themselves ' litil corn,' or temporal
riches, just as the debtor in the
parable retained only twenty for his
own profit out of the hundred mea-
sures of wheat that he had to render
to his lord, but they should rejoice
in being permitted to keep an abun-
dant measure (fifty out of a hundred
barrels) of ' oile,' or devotion ? See
Serm. LXXXV.

^ The general drift of this re-
markable passage seems to be as
follows. The friars,— after the synod

^ talow, E.

of 1382, which had been promoted,
and indeed ordered, by ' the Court,'
or, as we should say now, by the
Government, — and after the sending
down of letters patent into all the
counties (see Lewis, p. 106), ap-
pointing inquisitors, who would be
in many or most instances friars,
to search out heretical writings and
their fautors, — might well say that
the Court taught their doctrine con-
cerning the Eucharist, and condemned
that of Wychf. This is called by
the writer, accusing the Court of
teaching the said doctrine ; because,

The pope
should be
obeyed, as far
as consistent
with the laws
of God.

248

WFCLIF'S

The doctrine of
the Eucharist.

moost jjat J>ei shulden do ; for ]?ei shulden teche men bileve ]>e
which is ground of Cristis ordre. But Crist sei]? wi]? many
seintis, ]?at ]?is oost is Goddis bodi, al if it be breed in his
kynde, as Poul techi|> ofte tymes. pus shulden rewmes stoppe
first fruytes, and avaunsing of Cardinalis, wi]) ojjer spoilingis of
jjis court, bi ))e which rewmes and peplis ben chargid. And
jif men seie J?at rewmes mai not defenden hem fro sich spoil-
ing, certis ]?anne |)ei ben to feble to defende hem from ojjer
enemyes ; and 5if cowardise lette hem, bi feynynge of Anticrist,
Jjanne ]?ei ben to unstable for defaute of bileve. For ne]?er God
ne man mai noie, and moche more alle fendis of helle, but jif
jje law of Holi Writt accuse men^ ajens God.

pE Gospel of con Confessor and Bishop.

[SERMON LXXVL]

The duty of
watchfulness.

Vigilate, quia nescitis qua hora. — Matt. xxiv. [42.]

pESE gospellis ben passid \2X fallen to ])es martiris, and now
comen gospelis Jjat fallen to confessouris. And so J)is gospel
techij? a wisdom of Crist, how men \2X have cure shulden kepe
])er sheep ; and ]?is lore perteyne]) to moo ]?an to preestis, but
\€\ shulden kepe passingli |>e lore |?at Crist techij) here. Crist
biddi)> first j^at hise servantis wake, for peiwiten never whamie pe
Lord is to come. And it is knowen to men |)at Crist spekij? here
of wakinge fro synne, for jjat is |>e best wakynge, and ]?is beste
Lord spekij) of beste ])ing; for as creaturis tellen a man his
God, so Jnngis of kynde tellen men how jjei shulden serve God.
It is knowen to clerkis j^at man ha]? fyve wittis, and stopping
of jjese wittis bringi]? in sleep to man ; and Jeanne man is half

' hem, E.

as he goes on to say, Christ and
many of the saints unmistakably
taught his doctrine, lie proceeds to
suggest, apparently in the hope of
setting himself right with the Court
by appealing to its self-interest, that,
the existing hierarchy was terribly

burdensome both to Court and na-
tion, and that to ' stoppe first fruytis,'
and other ecclesiastical exactions,
would be greatly to the advantage
of the state. The advice was not
acted upon till the year 1534.

SERiMONS.

249

deed, and unable for to worche or to defende himsilf a3ens
enemys ]jat wolen harmyn ^ him. pese wittis ben clepid si3te
and heering, smelling and taist, wi]) groping ; and alle jjes
shulden be fed wi]? God, jjat mai never faile fro mannis witt.
But stopping of love wi]> worldli ]>ingis letti]? mannis heed to
perceyve God ; and so, as clerkis seien, ]?es fyve wittis comen of
a vertue wijjinne in \e heed, and ^if a man bi sleep be lettid in
J)is virtue, oujjer bi fumes, or drunkenes, or ojjer cause, Jjes fyve
wittis ben stoppid and wanten her worching. And letting of
)>ese fyve wittis is clepid mannis sleep. But al J)at man ha)) is
jovun to him of God, for to serve his God, oujjer worching
or suffring ; and 5if he leve ])is service, jjanne he slepij) goostli.
And wit wij)inne in mannis heed, j?at is God himself, mut move
his out- wittis to worche as J)ei shulden ; and so al ])at letti]) man
to be moved |)us of God bringij? in sleep of synne, and letti]>
him to wake. And so er])eli fumes comyng fro ]?e stomak ben
grete cause of J)is sleep, and letti]) ^ helping of God; for God
dwelli]) not wij) man bisi aboute er])eli ])ingis. But worching of
a mannis soule aboute siche J)ingis maki]) worldli fumes lette^
a mannis resoun to knowe hevenli goodis, and wake wi]) hise
wittis ; for sich a man lovej) more goodis of ])is world ])anne he
lovej) his God, for on hem his wille is more sett

And ])erfore clepi]) Poul J)ese averouse men, serveris of maw-
mettis, and brekeris of Goddis heestis; and alle wittis of sich
men slepen fro Goddis service. We shulden wake to resoun, and
knowe ])at our si^te is jovun us of God, to serven him and oure
soule s ; and 5if we fallen hereof, for synne ])at we ben inne, we
misusen oure si3te, and slepen wi]) it. Si3te is jovun to man
as hiest out-witt, for to sue his profite, and flee J)ing ])at harmej)
him; and J>ingis ])at ben bifore him, ])e which he shulde do,
shulde a man wel knowe, and take to him ])e profitable. And
])us, as Crist techi]), men synnen in si^te of wymmen, for he J)at
see]) a woman for to coveite her, he ha]) in ])at done lecherie
in his herte. For, as Crist techi]), ])e rote of a man's synne is
wi])inne in his herte bifore ])at it be in dede, and herfore men
shulden flee cause ])at ])Us bringi]) synne to mannis herte. pe

barmen, E.

om.

and leHi)>, E.

Eph. V. 5.

Sins of sight.

250

WYCLI F'S

I John ii. r6.

Sins of hearing.

Rom. X. 17.

synne of si3t is not |>us oonli in lecherie of fleish, but it is also
in coveitise of worldli goodis ; as whanne |)0U seest er]?eli J>ing,
and coveitist to hav it, a3ens ]?e wille of ])i God, J)OU synnest
J>anne in ]?i si3te. And ]jus sei]? Seint Joon, ]?at in coveitise of
i5en is understonden al coveitise of ojjer wittis a^ens resoun.
Ne a man synnej> not in si3t, al oonli on ]?es two maneres,
but whanne he is idil in his si^t, and aspiej? not his profit; as
sum men loken to veyn plaies, and many si3tis of worldli ])ingis,
])e which profiten not to her soule, but ra])er doi]? hem harm.
And si3t is J>e first witt stoppid whanne a man slepij?. So]?eli
we shulden ever loke upon God, as we mai here seen him bi
mirrour, in a derknes of ))ingis ])at he ha]? maad ; 3he, boj^e ni3t
and dai, slepinge and wakinge, shulde we Jjus ]?enke on God
and his lawe.

pe secounde uttir witt is heeringe of man, ]?at is brou3t many
weies in to sleping of synne. For God haj? 50vun us J>is
virtue for to heeren him, and so to heeren pees and charite
]>at he spekij) in us; but men ben now redi to heeren of
unpees, batailis, and strives, and chidingis of neijboris ; and
cause of sich heeringe is assent to siche }?ingis, for litil worldli
wynning and lesyng of pees. And bi sich heeringe men mai
knowe whos children jjei ben. We shulden witen |>at heeryng
was graunted to man for to cunne his bileve, as Seint Poul
sei|); and so bileve is of heering, and heering is by Cristis
word. And for ])is, Crist wole j^at men preche ]je gospel;
and for ]jis ha]? kynde ordeyned Jjat heering shulde be in a
sercle, bifore men, and bihinde men, and on ^ ech side of men,
as bileve is of treujjis, bifore us, and bihinde us. And to oure
bileve shulde we shape oure heering. And ]?is is o defaute J>at
men have in heeringe, ]>at \€\ wolen gladli heere fablis, and
falsehedis, and slaundris of her nei3bouris, al 5if ]?ei knowen
hem false. But al 3if sich telleris ben moche for to blame,
ne])eles sich heereris ben hatid of God. For kynde ha]) jovun
to men to heeren voicis in ]?e eire, and not in er])e bine])en us,
where voices comen not ; in tokne }>at we shulden jyve oure
wittis to trowe J)ing ])at mai be in eire, ]?at is aboven us, which

^ So E; 0071, A.

SERMONS.

251

})ing profitijj to oure soule. And if we heeren sich falsenes |?at
we wite profitij) not, we shulden not heeren but wi]> peyne,
and trowe not |>erto, and algatis fle sich men |?at tellen sich
talis; for God ha}) ^ovun us heeringe to heeren his workes,
)>at ben moo and sutiler ])an ])is witt wole suffise to.

And herfore ])e gospel telli}) how Crist dide a miracle, and
heeiide a deef man and domb upon ])is manere : Crist toke him
aside fro |>e comune peple, and putte his fyngris in his eeris, and
wij) his spitting touchide his tonge, and 5af him ])anne vertue
to heeren and to speke. God here techi]> man for to fle fablis
J)at ben in comune peple, and take hede to him. pe sutil
workes of God ben hise smale fyngris, ]?at men shulden heer
and trowe, and ))erwij> fede jjer wittis, and wi)> sich savery
treu|)is occupien her speechis. And jjus mai we ))enke how we
ben deffe and dumbe ; but we shulden wij) \ts two wittis wake
to oure God, for he wole have rekenynge, bo]>e in oure de]>
and at \e dale of dome, how we have dispendid vertues Jjat he
haj) 5ovun us.

And si]? we witen not whanne ])is rekenynge shal falle, it
is a greet wisdom to wake ajens J)is tyme; and herfore seij?
Crist, ]>is ping wite we wel, pat ^if pe hosebonde wiste whanne
pe pee/ were to coine, certis he wolde wake, and suffre him not
to 7nyne his hous^. pis ])eef is \e fend, joyned to man, to
tempte him, and to harme him al ]jat he can, and speciali in
tyme jjat ])is man shulde die ; for if he take ]?eefli virtues fro j^is
man in hour of hise dee]?, he doi]) jjise ]?efte moost. And ^if he
have maistrie to sle siche a man, he chesi]? sich a tyme whanne
he is moost unredi ; and ]?anne he is ful bisie to bringe in \q
worste synne, for jjanne his ful victorie is endid in j)at man.
And here men douten comunli, what hour men shal dien,
whejjer God shal take hem in her beste tyme. But here we
shal wite, ]?at alle ]?o ]>at shal be saif waken in hour of her de]?,
and over comen \q fend, and suffren him not Jeanne to undirmyne
her hous. And so ))es men dien, whanne j^ei ben moost ripe.
But ^if ]>e fend lede hem Jeanne as his owne servantis, and ]?ei
shal be dampned, he waiti)? him a tyme whanne he trowi]? best

The cure of
the deaf and
dumb man.

* In the first Wycliffite version — ' suffre not his hous to be undirmynyd.'

252

WFCLIF'S

The faithful
servant.

The parable of
the talents.

to overcome |?es men ; and so ]jes men dien in her worste tyme,
for in tyme J?at J>ei have ]?e synne J)at evermore shal laste. And
J)at is ))e worste yvel, J>at God mai suffre to be ; for God mote
nedis punishe J)is synne in helle \vi]?outen ende. And for |)is
peril of ]?is ])eef shulden men waken warli ; but, for ]>is harm
of ]?is jjeef is not but bi Goddis jugement, J>erfore sei]? Crist to
warn alle men; And p erf ore be y redt,/or in pat hour pat y
hopen not Crist is to come. For, as it is ofte seid, dee]) is ])e
J?ridde \vs\%^ )?at God wole have unknowun to man, for he
shulde ever be redi.

And, for ech man shulde gouerne alle his wittis, and make
hem serve to hise profit, as a man doi]? his meyne, ])erfore sei])
Crist ]?us : Who, trowest pou, is a trewe servant, pat pe Lord hap
put to be upon his meyne, pat he ^yve hem mete in good tyme to ete ?
pis Lord is God himsilf, and we ben hise servantis ; |>is meyne
of ])is Lord ben alle oure wittis, which we 5even mete for to
serve God, whanne we leden hem bi resoun to profite to oure
soule. Blessid be pat servant, pat whanne his Lord is comen, he
hap foundun him doinge so unto pis meyne; sopeli Y seie to ^ou,
pat he shal putte him upon alle hise goodis, and make him his eire,
pat man Jjat doi]> J>us shal come to hevene, and ]?ere shal he be
Cristis eire, and ful lord of Cristis heritage ; and j)is lordshipe
shal serven to alle Cristis children.

PE Gospel of oon Confessour and Bishop.

[SERMON LXXVII.]

Homo quidam per egre proficisceyis. — Matt. xxv. [14.]

pis gospel telli]? a parable jiat Crist tau^te his disciplis, and,
in hem, alle Cristene men, how \€\ shulden chaffare here.
And ]?is parable tellij) j^e resoun whi men shulden wiseli chaf-
fare }>us : — A man, seip Crist, goinge a pilgrimage^ clepide hise
servantis y and '^af hetn his goodis. And oon he '^dffyve besauntis,

" See p. 236,

SERMONS.

•^53

and two to anoper, and to anoper von, ech on after his owne virtue.
And whan7ie he hadde delid Jms, he wente anoon his pilgrimage.
And of pes pree servantis, pe first, pat hadde fyve besauntis, wente
ajid wroiqte ifi hem, and gat oper fyve; pe secoufide, pat hadde two
besaufitis, wan oper two; but he pat took oo?i, wente and dalf^ in
pe erpe, and hidde pe monie of his lord wipouten encreese. And
after long tyme cam pe lord of pese servantis and rekenede wip
hem. And pe firste,pat hadde fyve besauntis, cam to pe lord and
offride him oper fyve, and seide ; Lord pou i,avest me fyve be-
sauntis, lo I have geten over^ oper fyve. And his lord seide
to him ; Wei be pe, good servaunt and trewe; for pou was trewe
of litil, upon 7Jiany pingis Y shal putte pee ; entre in to pe joie
of pi lord, pe secounde cam nyy pat hadde two besauntis, and
seide ; Lord pou -^avest me two besauntis, lo, oper two have Y
wonne ouer. And his lord seide to him ; Wei be pee, good ser-
vaunt aftd trewe ; for pou was trewe of f ewe pingis, Y shall putte
pee upon f?iany pingis ; entre into Joie of pi lord.

pis o man ]?at wente \\i?> in |)ilgrimage is comunli seid, oure
Lord Jesus Crist, for he is o man among alle o])ere. His wend-
inge on pilgrimage is taken on two maners ; comunli it is takun
for his steyng in to hevene, for dwellinge in hevene is strange
to mannis fleish. pe secounde maner of pilgrimage of J)is o
man is clepid dwellinge in J>is world bi manheed of Crist ; for
J)is was strange pilgrimage to Cristis Godhede. And algatis in
}jis pilgrimage clepide Crist hise servantis, and jaf hem his
goodis to profite wi]?al. But j^ese ]?re manere goodis jovun
to jjes jjree servantis, is comunli understonden upon two
maneres, as doctouris varien in Jjese two pilgrimagis. For
as a man is two ]?ingis, ])e spirit and jje bodi, so Crist is two
kyndis, jie Godhede and j^e manhede. As anentis his Godhede,
his waundringe here, is pilgrimage; and as anentis his man-
hede, his steynge to hevene is pilgrimage. And he clepide
hise servantis bi a long cleping, fro jje bigynnynge of \q world
to \q laste dai, but at ]>\s dai of dome he maki|) a ful rekenyng.
And sij) Cristis Godhede is everywhere, he mai wel clepe ]>ese
servantis, and 3yve hem his goodis, sij) ]jei have nou3t but of

Interpretation
of the parable.

' dalve it, K

' om. E.

•54

WVCLIF'S

The expla-
nation of
St. Gregory.

Another
explanation.

God. It seme]? }jat Gregory menej? ])us })es ]?ree partingis
of )7es goodis ^. Sum men have of God her fyve outwittis wij?
her purtenaunce ; and ])es ben jje firste men |>at have jjese fyve
besauntis. pe secounde men wi]) two besauntis, ben siche
trewe men J)at passen not in Jjese wittis, but have good undir-
Stonding, and ]jerwi]? ri3tful workes. After Jjis understondinge,
|)e J)ridde servant is wickid men wi]> sutil undirstonding, gaderid
of her wittis wiJ)OUten and wiJ)inne-for|? ; but ]?ei failen juste
workes answeringe to ])ese wittis. And |?es men delven her
wittis in undirstondinge of J)is worlde, and profiten not to
heveneward, ne to ])e Chirche, ne to hem silf.

pe secounde undirstondinge of J)is parable of Crist is more
sutil and traveilous, and acording wi]? ]?e text, as bo])e ])es un-
dirstondingis may be aplied to ]>q text, pese fyve besauntis of J)e
firste man ben fyve maner of goodis Jiat God 3eve]) to sum men,
}?at he wole have saved. Goodis of grace ben })e firste, ]?at Austin
telli}) moche bi'', and fallen to sich men ))at lyven to Goddis
worship and to profite of her soulis ; for ]jei have ever goodis
of grace in all o])er ])at }jei have. Goodis of kynde ben goodis
of vertues, bo])e bodili and goostli, bi which a man worchi]> to
disserve ]?e blisse of hevene. pe ])ridde ben goodis of fortune
J)e which God 3yveJ) to men, to serven him and to wynne hem
blisse, bi wise delyng of ]?es goodis ; and ])us weren Job and
Abraham riche, wi}) seintis of ])e newe lawe. pe four])e manere
of goodis ])at God 5eve]) here to men, ben goodis of good fame,
]?at God graunti]) in ]?is world ; for sum men have alle ])es })ree
goodis and ]?erwi]) a good fame, ])at ]>ei serven wel to God, and
to profit of his Chirche. pe fifte goodis, ben sparkelis of glorie,
])at sum men have here in ])is world ; ])e which ben joie of
hevenli blisse ]>at ])ei hopen fulli to have, and blisse^ hem on

blessen, E.

<^ S. Greg. In Evang. Homil. ix. :
' Quinque ergo talentis donum quin-
que sensuum, id est exteriorum
scienlia exprimitur. Duobus vero,
intellectus et operatio designatur.
Unius autem talenti nomine, intel-
lectus tantummodo designatur.'

'' It would be idle to seek to il-

lustrate the statement in the text by
passages from the works of the
great doctor of grace, seeing that
hardly a treatise of any length came
from his marvellous pen in which
the doctrine of the necessity of pre-
venient grace in order to good works
is not more or less enforced.

SERMONS.

^5S

sum manere a, ]?e while })ei lyven here on erjje. pes men ben
})e firste servant, ]>at profiti]? in jjes fyve besauntis. pe secounde
servaunt wi]) two besauntis is undirstonden alle siche men ]>at
have in plentee goodis of kynde and goodis of grace, and
worchen wi}) hem. pe j^ridde servant wij) o besaunt is undir-
stonden alle sich men )?at have in plente goodis of kynde, and
profiten not wi)> ])es goodis, for worldli occupacions letten to
disserve hem blisse. And ])es men delven in jje er])e, and hiden
))e goodis |>at God ha]> ^ovun hem. And to })es ])ree men, and
no moo, parti}? God here hise goodis. pese two firste worchen
wi)> God wi]) witt and wille |)at ]?ei have, and turnen al her
iyvynge here to worship of God, and profite to his Chirche ;
and herfore jjei maken hem wor]?i to take fulle goodis at ]?e dai
of dome. And so doublyng of her workes is merite Jjat ])ei
have added, bi which God maki]? hem able for to have Jje blisse
of hevene ; and alle Jjese goodis J^at men have here ben but
litil to hevenli goodis, for |?ere men shal have fulli alle Jje goodis
of hevene and er])e.

And God shal grete his trewe servantis ]?us at jje daie of
dome, whanne he shal seie; Come jee ))at ben blessid, my
Fadris children, and take je now \q rewme of hevene,
Jjat was maad redi to 50U fro J?e bigynnynge of )?e world.
For ever God is making redi j^e blis ]?at hise seintis shal
have ; and alle \q goodis ])at we have here ben now but
fewe and litil, to regarde of ]?e goodis ]?at we shal have in
hevenli blis. For 5if man shal come to |)is joie, he shal have
al ]?at he wole, and as fulli as he wole, and on what manere
j)at he wole; but here we languishen for o]?er havyng jjat us
falli|> to have in hevene.

And here men seien ]?at goodis of fortune ben \q leste
of ]jes fyve, si]? a man wolde skilfulli ^yve alle J?es goodis
for his hel]?e, and heel]?e of bodi is good of kinde wi]? o|?er
partis }?at man ha]?. And si}? a man shulde chafFare here,
and lese all }?es goodis of kynde for to wynne him goodis
of grace, goodis of grace ben algatis beter. And si]> mannis

Tlie goods of
fortune pre-
ferred by most
men to all the
other four

* De Lyra's explanation does not
differ much from this. He inter-
prets the five talents to mean, the

goods of nature, those of grace,
those of knowledge, those of power,
and those of wealth. Bibl. Sac. vol. v.

256

WFCLIF'S

because their
love is ill
directed.

The last end
of the new
crusaders.

fame, ]?at is his name writun in Jje book of liif, is betere
|)anne alle \&s o|)er, and j^erof man shulde more joie, jjese
four})e goodis ben betere |)an |)e goodis told bifore. And si]>
a man travaili]? here for to gete ]?e fifte ^ good, it moot nedis
be beter jjan )jei, si]) it is eende of alle bifore. And in travaile
aboute |?ese goodis, and algatis in priis ^ of hem, stondi]? al ]>e
mede in |>is liif, and al un]>ank of peyne of helle ; for now J)is
worlde ha]? blindid men a3ens her witt and her resoun, ])at
goodis of fortune, jjat ben lest, ben moost told bi of |)es fyve.
And for ]?es, and worldli name, men fi3ten and traveilen hugeli ;
but al if J)es ben goode in kynde, ne]?eles havynge of hem
profiti]) not to man here, but for vertues and goodis of blisse.
And ofte it falli]?, }?at \>\s havyng J?at philosophris tellen leest bi,
harme]? to man in oJ>er goodis, for unskilful love of hem ; and
so in love of mannis soule, wiseli weyed as it shulde be, stondi])
al ]?e mede of man, ])at he ha|) here in erjje. Loke ])at he love
moost his God, sij> he is \q beste })ing j^at mai be, and si]), he
love^ him silf, and aungelis wi])'* nei^boris, as \q\ ben goode.
But in ])is love, man shal have ordre ; as kynde ha]) tau3te him
for to love first himsilf, and o])er in kynde after ])at ])ei ben
nere to him. And in ano])er ordre of love, betere and fer])ere,
shal man love more ; but ])is craft of good love is turned now
up so doun, for ])is world and worldli goodis passen now in
wei3te of love. And herfore ])es worldli men chaffaren aboute
worldli goodis, and her traveile wi]) ]>qx bisynesse techen ])at ])ei
loven moost ])es goodis. And certis ])ei failen in craft of love,
and comen not to ])e goode of blisse; and bi ]?is cause ha])
Crist ordeyned his prestis to be not worldli, but to lyve in
povert of J)is world, and in peyne of her bodi. For ])us dide
Crist wi]) hise disciplis, and tau3te us to sue him. And bi ])is
cause men supposen ])at many prelatis of ])is Chirche hiden
Goddis tresour in ])e er])e, to her owne dampnacion; and so
at })e dale of dome, God shal not seie, Wei be J)ee, but God
shal seie, austernli ; Of ])i mou]) Y juge ])ee, for ])0U shuldest
have ])is cunnynge, and lyve ])erafter bi ])y state ^. And ])us
diden ])es confessouris, and so ])ei camen to joie of hevene ;

* and, E.

• fyve]>e, E. ^ pris, E. ' So E ; A has love]*.

' So E ; A reads, love \>era/ter bi >e state, which is nonsense.

WYCLIF.

SERMONS.

^51

and ])us |jese martiris of |)ese werres, si|j \>q\ ben }?e fendis ser-
vantis, ben in martirdom of helle })at shal lasten \vi|?outen ende.
And her techeris more and lesse ben not confessouris of Crist
but confessouris of ])e fend, whos lawe ]>ei holden and techen.

pE Gospel of o Confessor and Bishop.

[SERMON LXXVIIL]

Homo quidain nohilis ahiit in regionem. — Luc. xix. [12.]

pis gospel telli]? how men shulden lyve, as jje nexte bifore
dide in a lyche parable, and knytti]? ]?erto many treujjis. And
it mai falle ful wel Jjat Crist in dyvers tymes seide dyvers
parablis, jje which weren of liche sentencis. Crist sei|> J)at,
0 nohJe man wente out into a fer contre for to take to him a
reivme, and turne ayn, whan he hadde do. Doctouris seien
comunli J^at ]?is nobleman is Crist, ]?at wente out of ]>q God-
hede, and bicam man heere in erjje, for to gete him a rewme
of ])e Churche of trewe men. But Crist lefte not to be God,
al if he made his manhede wijiouten ; and ])us he styede a^en
to hevene, whanne he hadde made \\s marchandije ^ And ]?is
is a noble man, as |jis regioun is ferre ; for nobler man |?an is
Crist mai noon be in ])is world, si]> speciali God is his Fadir,
and his modir is wijjouten synne, and J)is child is God and
man. But where mai be a nobler man? And as moche as
Crist made him lasse, as fer fro Godhede is ])is regioun. And
here taken many men, how Crist ]?at is ]?is noble man was
porest man here in erj)e, and suffride for us many peynes.
And noblei of oure prelatis shulde not lette hem to be pore,
si]? ]?ei ben sinful wi]> her eldris, and mai not come to Cristis
noblei. And si]> al })at Crist suffride here, he suffride for love
of his lawe, he love]? to litil Crist or his lawe ]?at grutchi]? a^ens
|)is poverte. And false glosis seid in Jjis mater maken prestis
synne more grevous, for it is a moche synne a preest to seie

SERMONS.

' marchaundhe, E.
S

The parable
of the ten
pounds.

Ps. cvi. 6.

258 WYC LIE'S

])at he is Cristis viker, and by auctorite of Crist reuli]) fulli his
liif, and 5it he gabbi]? upon Crist and bi blasfemye bigilij) jje
peple.

pz> nohle man clepide teti servatttis, ];at ben alle J)e kynde
of men, and '^af hern ten besaujttis, |)at weren delid among hem;
and bad hem chaffare wip pis mo7ieie til pat he come ayjt. pes
ten besauntis ben alle \q goodis j^at Crist ^af here to man-
kynde, and her chaffaryng wij^ })es is her profitable worching;
and Crist at ]?e dai of dome wole axe rekenyng of alle |)es.
It is no charge to us now to wite how moche |?is moneie is,
for moneie changij? ofte in priis, after j^at |)e prince wole
ordeyne. ])e citise?iis of pis noble man weren hi3e prestis of
|)e temple, wi]? scribis and Phariseis; and al |?is peple hatide
Crist and senten message after him, now bi prestis, now bi
dekenes, now bi kny5tis of Heroude, and ever to take Crist in
wordis to fynde hem cause to dampne him. And, for \€\
my^ten not bi her lawe, ]?ei feyneden many gabbingis. And
ever ]?ei meneden and seiden in dede, pat pei wolden not pat
Crist rengnede on hem; and ne]?eles Crist is hi3est king and
regne]) upon al }>is world. And cause of ]jis rebellioun was j)e
lore of Cristis lawe, for he tau^t poverte and mekenesse, and
lore to bringe men to hevene ; and al ]?is displeside hem, for
\€\ weren Jje fendis children. And jjus have cardinalis pursued
]je pope'\ and many sugettis her prelatis, and many prelatis
pursuen trewe men jjat grutchen a3ens her lordship ; and alle
]?es seien in dede ]?at ]?ei wolen not J^at Crist rengne over hem.
And for ]?er message is fals, and failij? J>e ground of trujje,
Jjerfore sei]? God ]?at ]?ei senden^ a message bihinde him, for
))is^ is feyned vanite, for to putte treu])e bihinde^. But it is
7}iaad, longe after at tyme of Jje dai of dome, |?at Crist cam a5en,
whanne he had gaderid al his rewme, for Jeanne shal holi
Chirche be hool, and ever dwelle wi]? her kyng. And for
hool cumyng of })is rewme we preien in our Pater nosters.

^ senten, E. ^ and for \>is, A ; E om. a7id. ^ om. E.

* pursued the Pope. This seems by subjects ' may possibly refer to

to be an allusion to the rejection the rising of the Commons in 1381

of Urban after his election by the and the murder of Archbishop Sud-

majority of the Cardinals in 1378. bury.
The ' persecution of their prelates

SERMONS.

259

Whanne \>\s kyng shal come a3en for to juge alle maner men,
he shal bidde clepe hisc scrvantis, to whom he '^a/ hifore his
?}ioneie, pat pei sheiven how ]m hadde chaffarid \vi)j goodis, ]?at
])ei hadde take^ of God^. \)e Juste servant come and seide ;
Lord, pi besaunt hap geten ten. And pe kyng seide to him, Wei
he pee, goode servaunte; for pou was^ trewe in litil, pou shall
hen havynge power upon ten citees. pes ten citees ben alle ])e
goodis j>at seintis shal have in hevene. And pe toper servaunt
cam, and seide ; Lord, pi besajit hap maad fyve. And pe kyng
seide to hifu. And be pou upon fyve citees. And pe pridde ivickede
servant came, and seide to pe lord ; Sire, lo here pi besaunt, put
ayn in a sudarie. For Y drede pee herfore,pat pou art austerne'^
man pat takist ping pat pou puttist not, and repest pat pou hast
not sowun. pe king seip to him. Of pi owne moup Y juge pee,
wickide servaunt. pou seiest, pou wistist pat Y was an austerne
7fian, taking ping pat Y putte not pere, and reping pat Y have not
sowun ; and whi yivest pou not my moneie to pe table, to be
occurid^, and Y shulde have ax id after my moneie, wip oker
perof.

per ben sum men ])at lyven here in swete and bisynesse,

and casten hem not for to profiten wij? goodis |>at God

ha|) lent hem for to wynne \q blisse of hevene, as God ha]>

bodyn hem to do. And ]>es ben ]?e jjridde servant ]?at shewij?

Goddis moneie in a cloi]? ; for goodis of kynde shal man bringe

to Goddis dome, mawgrey^ his. And his liif in |?is world is

money wlappid in sweting cloiJ>. But God jugij; sich men of

her owne conscience, si]? ech man shulde wite, }>at God, over

goodis ))at he 5yve|?, axij? profite of mennis workes ; but to

men, and noon to him. And so, si]? God putti]? in chaffare

))ing to profite bi mennis traveile, men shulden traveile fast

})erwi}? for to profite to hem silf; and so God repi]? many

Jjingis ]?at he sue '' not bi him silve, for he helpi]? man to

worche, and al })e profit he 5eve]) to man. And jjus sei]?

Austin a ])at Goddis oker is leueful and gracious, for God

^ taken, E. ^ So E ; A wrongly includes the words wi\> — God in the

italics. ^ wast, E. * an ansterne, E. ^ to be ocurid, E, and

excludes rightly from the italics ; A includes. ® magrey, E. '' sewe, E.

* S. Aug. Enarratio In Psalm. nerator. Minus vult dare certe, et
XXXVI. ' Attende quid facit foe- plus accipere : hoc fac et tu : da

S 2

God's mode
of usury.

26o

WrCLIF'S

The property
of wicked men
is nut truly
their own

okuri]? not wij) man, but 5if God make j)e encrees; and al \q
vantage of ]?is okir, God kepi]? to man and not to him. And
so man 5yve)> Goddis moneie for to drawe at ]?e table, whanne
he putti]> Goddis jyftis to wynne him j^e blisse of hevene ; and
Jjanne \\s kyng ha]? encrees to his worship, and mannis profite.

And so sei]? Jesus Crist to aungels ]?at stonden biside ; Take
pis hesaunt fi'O pis pef, and ^yve it him pat hap ten besauntis.
And pes seintis seiden to Crist, Lord, he hap ten besauntis. For
evry ]?ing sei]? himsilf, and ech |)ing sei]? o}?er to God ; and })us
telli]) Cristis jugement to men, }?at Crist wole not bigile. For
so};e Y seie to 30U ; to ech ]?at haj? shal it be ^ovun, and bi ]?is
5ifte shal he have plente ; but from him Jjat ha]? not, ]?at ]?at he
ha]? shal be taken awey. . For ]?is is trewe sentence of seintis,
|?at just men ]?at han hevene, han alle worldli })ingis bi resoun of
her Lord : and so alle unjuste men, ]?at God 3yve]? helle for her
service, have not justli, al 5if ]?ei semen to have moche. And
5if ]?ou axe who shal take aweie goodis fro J?ese uniuste men, si]?
]?ei ben comunli my^te, and no man dar take fro hem ; Crist an-
sweri]? here and mai not gabbe, })is just man to whom God ^eve}?
hevene taki]? fro ]?is uniuste man ]?at ]?at him seme]? to have ; and
not bi his owne autorite, ne bi streng]?e of him silf, but bi autorite
of God, and bi vertue of his lawe. And al 5if worldli men
semen to have myche goodis, 5it ]?is is a false havynge, for it is
unjuste to God ; and si]? God is chief lord, ]?at jugij? men ];us to
have and ]?us to wante bi his lawe, no man shulde a^en-seie ])is.
And uniust occupacion, clepid havynge to ]?is world, is so]?eli
noon havynge, but holding of o]?er mennis goodis". And sum
men ]?at shal be saif, al if ]?ei semen now pore, ne]?eles ]?ei
have now hevene, and alle goodis of ]?is world : but ];is havyng
is now hid, and jit unknowen to men, for Goddis rijt is not jit
put in possessioun. pis trewe sentence of seintis is now

modica, accipe magna. Vide quam
late crescat foenus tuum. Da tem-
poralia, accipe aeterna : da terram,
accipe coeliim. Et cui dabo, forte
dicis ? Ipse Dominus procedit
quem foeneres, qui tibi jubebat ne
foenerares.'

» This favourite opinion of Wyc-
lif's, that moital sin invalidates the
light to hold property or lordship,

both as regards laymen and as re-
gards ecclesiastics, is set forth at
large in his Be Doni'mio Chili and
other treatises. Among the twenty-
four propositions condemned by the
Synod of 1382 (Lewis, p. loS), was
the assertion ' that a civil lord is no
lord, a bishop no bishop, a prelate
no prelate, whilst he is in mortal
sin.'

SERMONS,

%6i

scorned bi mannis lawe; ne]?eles seintis have now alio |>ing
jjat jiei wolen have. And as philosophris seien, havyng is on
many maneres. And herfore ]?is gospel sei]> jjat unjust man
ha]) not sich |)ing, and ])e gospel of Mathew sei|) ])at him semej)
to have it; for if man robbe oj^er mannis goodis, and waste
hem at his wille, ne])eles he ha]> hem not, but occupiej) ])ingis
)?at ben not his.

But Crist speki|> at \e dai of dome of false prestis, ))at weren
his enemyes, to angelis and seintis in hevene ; |)at J>ei shulden
bringe hem bifore hem, and sle hem in his presence, for
])ei shal be dampned by Goddis jugement. And \\s dampn-
yng to helle is a manere of sleying more noyous J>an bodili
sleying. And seintis shal here juge wi]? God. And J)e storie
of ])e gospel tellij), how Crist, whanne he hadde seid ))es
wordis, wente bifore o])er men and stieden^ into Jerusalem.
And ))is bitokene)? ]jat ])is sentence, al if it be scorned here in
erjje, jit it is kept saf in hevene, and is above mannis power.

Of con Confessor and Bishop.

[SERMON LXXIX.]

Vtdete, et vigilate, et orate. — Mark xiii. [33.]

pis gospel gaderij) shortli J)e sentence bifore seid, and tellij?
how men shal wake, and speciali bishopis. First Crist biddij?
J)ree jjingis ]?at^ hav hem in ordre ; first, he \i\A^^^}^ pat we shal
see, and after |>at we shal ivake, and ]?e ]>ridde tyme Jiat we shal
preie, to contynue jjes two. pe firste is needful to prelatis; for
rijt as jje witt of si3t shewij? a man moost wakinge among ojjer
wittis, so si3t of Goddis lawe maki]? a man moost wake to
God. For J)is lawe is bileve, Jjat man shulde moost stodie inne.
Crist biddi]) jjat man shulde see, not vanitees of jje world, ne
unstable mannis lawe, for bojje ])es sijtis don harm to men,
but lawe of Crist \2X is book of liif, and Goddis w^ord, Jesus

^ sty^ede, E.

^ So E: A has \>an.

Clear vision,
watchfulness,
prayer; virtues
specially
episcopal.

26l

WYCLI F'S

Ps. Ixxxv. 8.

2 Cor. ii. 15.

Ps. xxxiv. 8.

The nature of

Christian

scmoiir.

Crist. And so here we ben bodun to eendyn oure firste witt
at God. For J)e secounde witt, sei)? David, |?at he shal heere
what God speki]? in him ; for he is certeyn of bileve \2X God
speki]) pees to his peple. And so 3if buUis bidden werre, to
kille men for unknowun cause, it is o]?er not Goddis bidding,
or |)e folk is |)e fendis peple. Of ]?e |)ridde witt seij) Poul, ]jat
he and his felowis ben good smel of Crist to God, for j^ei suen
Crist in lyvynge. Of ]je fourjje witt sei}? \q Psalme ; Taste 36
and understonde, how |)at J)e Lord is swete, and o|)er worldli
]?ingis ben bittere ; for al ^if J^ei semen swete first, jje laste of
hem is bittere as wormod. For j^e fifte witt, sei]? Crist ; Take
my 3oke upon 30U, and lerne of me |?es two lessouns, ]?at Y am
mylde and meke of hert ; for my joke is swete and softe, and
my charge is lijt ynowj, si]? it drawij? men upward, and puttij>
not down to helle. And so shulde we wake wel, and reste
)>es fyve wittis in God ; for if a man have al bileve jjat Goddis
lawe techi]? ouwher\ but 3if he wake in charite, al si3t of ]>is
man is nou5t. And |)erfore biddi]? |)e secound word ]>at we
shulen algatis wake to God. And, for we mai not laste in
J)is, but 3if God contynue his grace, ]?erfore jje ]jridde word
biddi]) |>at for ];is grace we shulden preie. But, for J>e secounde
word of wakinge is ful nedeful here to men, and wakinge is
loosing of wittis, to perseyve ]?ings present, and it is told of
si3t and heering ^^ of o]?er J^ree wittis were to speke.

And first of smelling of a man, more spiritual ]?an o]?er two,
as ]7e nose is more hi3er in \^ heed ]?an is J)e tunge. It is speche
of hoH writt, ]?at name |>at man ha]> in ]?is lyf to |)e jugement of
God is smeling of J>at man ; and so sum men ben good smelling
and sum men stinking to God. And |?us sei}) Poul, for he was
certeyn ]?at ]?ei sueden Crist in lyvynge, ]?at |>ei weren a good
odour of Crist to God for her liif ; for as we shulden be mem-
bris of Crist, so we shulden be odours of Crist. And so we
shulden sue Crist here in al oure manere of lyvynge ; and 3if we
lyven a contrarie lyf, and go fro Crist spirituali, we ben stink-
ing bifore God bi synne and ypocrisie, for j?at synne stinki})

^ owywhere, E.
« See Sermon LXXVI.

SERMONS.

263

moost bifore God of alle o])er. And so, 3if ]?at hi5e prelalis
taken ]>e fame of good name, and gon fro ]?e weie of Crist, no
man stynkij? more )?an ]jei. And herfore ofte God heeri|> not
|>e preier of J^e comune peple, for Jje liif of her prelate is so
stinking bifore God. And ])us spekij? Goddis lawe, J)at God
smellide brent ti])es, for devocioun of hem ])at offriden smellide
wel unto God ; and ]?us preiej? David jjat his preier stretche to
God as incense. But stinke unto men, as Goddis children
stonke to Pharao, is not moche for to flee, but stinkinge to
Goddis jugement ; and ])us wake we in J?is witt jjat al oure liif
smelle wel to God, for alle ]?at slepyn in synne ben stynkinge
bifore God.

pe secounde witt of ]?es Jjree, is tastinge of mannis tonge;
and bi mannis speche mai we wite who tasti]? of Goddis
sweetnesse, for ]?at man haj? delite to speke of God and his
lawe. And oJ>er men ben in feveris, and tasten not of Goddis
word, but it seme]> bitter to hem, for her tast is turned amys ;
and ])es moten be goostli heelid, as jjei heelen men of feveris.
And deedli signe of sich syk men is J)at hem wanti]? appetit of
Goddis word, Jjat shulde be her food and lyf, as Goddis lawe
techi|>. And herfore techij? Seint Petre, J>at 5if ony man speke,
loke J?at he speke Goddis wordis ; and bi J>is tokene he is hool.
Here mai we see how mannis lawis hav distemperid kynde of
men, and turned hem into swyn }?at jjei savere not Goddis
word.

pe jjridde witt is felynge, jjat is everywhere in ))e bodi, bojje
above and bene])e, for it is so nedeful ; and herfore ha]? kynde
ordeyned his instrument bi al ]>q bodi, al 5if it take roote of ])e
herte, in which is jugement of taist. And it is ful nedeful to
fede mennis bodi in mesure, for ]?e bodi serve]? to \q soule, and
is horse to it in many goode workes. And ]>us all ])es ])ree
wittis ben more fleishli ]?an ]?es o]?er two, and moven man
unevenli to glotonye and lecherie ; and herfore ]?e fend tempti])
algatis bi ]?is ]jridde witt, as he temptide Adam and Eve to ete
of ])ing J)at God forbad. And 3if we ]7enken on })at state, and
how we shulden ever sue God, and how exces and defaute in
Jje feding of oure fleish, whanne it passi]) good resoun,
smacchi]? synne ajens God, it is ful hard in J?is liif to kepe

Gen. viii. 21 ;
compare
Ez. XX. 40, 41.

Ps. cxli. 2.

Taste.

I Peter iv. 11.

Feeling.

264

WYC LIE'S

Responsibility
of Christian
ministers.

US fro synne of taist; but as his instrument is everywhere as
a nett in mannis bodi, so ])e fend ha]? many wilis, to make
man slepe bi ]>is witt. And ne]>eles |?is waki]) last, among
o]?er wittis of man. And so ]?e fend, bi ])is witt, bringi]? dee)? of
ojjer wittis, and maki]? a man falle fro God in dedeh synne,
and fele not, al 3if his wittis semen opyn to jugement of ojjer
men. And ])is is \^ fallinge yvel, in which mennis i3en ben
sum tym opyn, and 5it ]>ei mai no more see, ]?an an ymage ]?at
ha]> noo witt. For her nerves of charite, bi which \€\ shulden
love God moost, failen in her herte, and Jjere Jjei shulde moove
her lymes to serve God. And J?us we shulde wake to God in
j?re wittis of our soule.

pe resoun \2X Crist tellij? whi we shulden wake |)us is
told bifore bi Mathew, how we witen never whanne |>e
Lord come]?. For y witen never ^ seij? Crist, whanne is tyme
for to wake ; as a man pat we?ite in pilgrimage lefte his house,
and ^af power to his servantis of ech work of his hous, and
bad his porter wake wele. pis man ]?at wente in pilgrimage is
Jesus Crist, bo]?e God and man, and lefte ]?e goodis of his
Chirche in mannis hondis after him. And so aile ]?e goodis
of ])is world ha]? he put in mennes hondis, but speciali in
prelatis hondis ; whom he biddi]? kepe his Chirche, and speciali
soulis, ]?at J?ei shulden kepe and teche hem bi Goddis lawe.
And si]? Cristis Chirche is men ]?at shal after be saf in hevene,
and ]?es men hav here al ]?is world, and moche more J?is grete
prelatis, ]?es shulden kepe alle Goddis workes, and algatis
wake in charite. For ]?ei shulden be fisheris to God, and open
and shette ]?e dore of hevene bi ]?e keies ]?at God haj? jovun,
oonli to profite to ]?e Chirche. And ])us it seme]> to manye J>at
no man shulde take prelacie ne cure of soulis but in greet
drede, lest ]?ei weren unable to God and sich men ]?at shulden
be dampned; and ]?e sheep shulden be savyd. For ]?anne her
care of prelacie doi]? hem moche harm of soule, algatis 3if ]?ei
taken sich cure for wynnynge or worldh worship; for God
5}-ve]? men cure ynou3, and speciali unto his prestis, to whiche
he 5yve]) power and wit to govern his Chirche after his
lawe ; whereto shulde men take more care, si]? ]?is is hard and
mouclie ynow3. pus Petre and o])er aposdis token care of

SERMONS.

265

Cristis Chirche, and not bi chcsing of man and jurisdiccioun
jjat is now usid.

But it is drede now jjat prestis kepen dritt and vanite,
and to ))is is her entent; and herto ])ei shapen lawis. For
])e lawe ])at Crist haj> 30vun. and \q chesinge ]jat he ha)?
chosen, were ynow3 to governe his Chirche wi|)OUten lawis
now maad. And office for to preche ]je gospel, wij? few ojjer
sacramentis, weren service li3t and ynow^ to siche preestis
for to kepe ; and |)is diden Petre and Poule and ojjer apostlis
ever}-chon. pei stryven not for mannis choise, ne for juris-
diccioun, for 5it was not |)e Churche dowid, for to take j?es
worldli goodis, but for to take mede of Crist for good kepinge
of his Chirche. And not al oonli siche preestis have keping of
Cristis Chirche, but kingis and princis of |)is world, as Ysidere
htn]) witnesse ^. And so ech man |)at God jyve]? power and
witt for to knowe his wille, shulden, after her power and witt,
profite to Cristis Churche ; for God wole ]?is streidi at domes dai
of alle siche men. For God ha]? ^ovun J^ese men siche power
to serve God ])us in er]?e; and to profite to her modir holi
Churche J)at ]?ei shulde helpe. And jjis bond is streite ynow^,
al 3if man made noon ojjer bond, for J)is bindij? ech man to
profite to his modir. What nede is it to make newe bondis, Jjc
which done more harm |>an good, and man can neijjer kytte ne
loose, but if God telle hem speciali.

And her/ore hiddip Crist men wake, and speciali for j)is

Kins,rs and
princes are
keepers of
Christ's
Church as well
as priests.

'■» I am again indebted to the kind-
ness of Professor Stubbs for point-
ing out to me the curious passage to
which the text probably refers. It
is in the Senteriiiae of Isidore, Bishop
of Seville, lib. iii. cap. li, and is so
interesting in itself, that I quote it
at some length : — ' Principes seculi
nonnunquam intra Ecclesiam po-
testatis adeptae culmina tenent : ut
per eandem "potestatem disciplinam
Ecclesiasticammuniant. Ceterum in-
tra Ecclesiam potestates necessariae
non essent, nisi ut, quod non prae-
valet sacerdos efficere per doctrinae
sermonem, potestas hoc imperet per
disciplinae terrorem. Saepe per reg-
num terrenum celeste regnum pro-

ficit, ut qui intra Ecclesiam positi
contra fidem et disciplinam Ecclesiae
agunt, rigore principum conteran-
tur ; ipsamque disciplinam quam Ec-
clesiae humilitas exercere non prae-
valet, cervicibus superborum potestas
principalis imponat ; et ut venera-
tionem mereatur, virtute potestatis
impertiat. — Cognoscant principes
saecuii Deo debere se rationem red-
dere propter Ecclesiam, quam a
Christo tuendam suscipiunt. Nam,
sive augeatur pax et disciplina Ec-
clesiae per fideles principes, sive sol-
vatur ; ille ab eis rationem exiget,
qui eorum potestati suam Ecclesiam
credidit.'

266

WFCLIF'S

Christ's ex-
ceeding love
for his Church.

cause '.—/or J?ei witen not whanm pe lord of pis house shal
come, in tyme of mennis de]), ne in tyme of his laste
dome. And ))anne he shal speke in ]?is cause moost sharpli
of alle ojjer. For ]>is cause he chargi)? moost; si]? he
lovej? more his Chirche ]?an ony persone J>erof, and bad alle
to worshipe ]?is modir bo]?e in ]?e olde lawe and in \q newe.
And, for God shal come privyli to ])es two jugementis at un-
knowinge of men, jjerfore he is seid to come onpe ny-i^t. A nyjt
is partid in foure houres ; as evenynge and mydny^t, cockis crow-
inge and morewnynge ; and alle J>es houres ben unknowun. For
if we departe our lif to our dej) in foure houris, or tyme to Jjc
laste dome in four houris, evene to hemsilf, we witen never
how ny3 or ferre is ]?e comynge of jjis Lord. And algatis, 5if
we wole be saved, we moten waken fro synne, so ]?at we be not
foundun Jeanne on deed sleep. For \q trumpe shal waken us,
ouJ>er to blisse or to peyne. And |?is Lord shal dampne alle )>o
)>at he shal jjanne fynde sleping ; for ech man Jjat shal be saved
shal be clene at J?e dai of dome. And ])us Crist speki]? generali,
to printe jjis love in alle mennis hertis; pai ping pat Y seie to
y)u, Y seie to alle, — wake y.

pE Gospel of oon Confessor and Doctour.

[SERMON LXXX.]

The salt of
the earth.

Vos estis^ sal terre. — Matt. v. [13.]

pis gospel is seid of Crist, as it semej> to many men, to alle
Jjo J>at he 3yve]) witt to profile to his Churche. But it is seid
speciali to bishopis, and to confessouris, and to techeris of
Goddis lawe, for to alle |)es God 3yve|> salt. And Crist telli]?
to alle siche what office jjat |?ei shal have, and whanne J^ei faile
in her office, and what wise ]>ei shal be punished. First sei])
Crist to l^es servantis : y ben salt of pe erpe. And yf pe salt
vanishe awey, in what ping shal pe erpe be saltid? ^is salt is ?iot
worp after but to be casten out and be defoulid of vien, jjat shulden

^ So E ; Vos qui estis, A.

SERMONS.

take hede to t>is salt, pis salt of J)e erjje ben techeris ]>e whiche
bi ]>e lawe of Crist speken sharpli to men, and tellen hem |jer
defautis. pis \e\ done to er]jeli men whanne God rubbij) )?y
hem his lawe. We shal first wite ]?e kynde of salt, and si])
what properties it haj>. And bi })is mai we wite where men
)>at comen as apostlis done ])e office of her stat, or ellis jjei
failen of her office. Clerkis seien jjat salt is maad of gravel
and of water, wi|) hete of |>e sonne or of fier, and maad hard
wi]> blast of |)e wynd. And by Aristotlis reule it is dissolved
bi ]?e contrarie ». And so cold ])ing and moist dissolvy]) salt,
si]) hote })ing and drie maki]? it hard, pes disciplis ben made
salt, ])at sum tyme weren unstable as gravel, bi ])e water of bap-
tem, and hete of charite, and wynd of \q Holi Goost, to savore
men as salt doi]?. And J)es ben maad whittere ]>an snow fro
J>e blaknes of her synne. And kynde of water saddid in hem
bitokenej) ])e stable witt of God. And ])us, for Goddis lawe
commandi]? in offringe to be devocion and hete of charite,
jjerwi]) Goddis lawe biddi]), in figure of })is, in ech offringe to
be salt offrid. And ])us shulden doctours teche \e peple how
])ei shulden lyv to God, and how ])ei shulden do here almes.
For 5if coveitouse men rubben to hem, ])ei ben not salt but
cold water.

Many propirteis ben of salt, and to telle few here is
ynow3. O propirte of salt is ])at it maki]? fleish drie and
kepi]) it fro rotting and fro stinkinge and fro wormes. So
prestis, bi Goddis wordis, shulden have hem to fleishli men.
pei shulden drie hem from lecherie, and kepe hem from yvel
conscience, and fro stynking of synne, and ])anne \e.\ hav
])e kynde of salt. And ])us salt maki]? mete savory, and salt
maki]) J)e er|)e bareyne, and salt helij) fleishli woundis whanne
it is stoppid in hem. Bi J)es ])re propirtees of salt shulden
doctours worchen in fleishli men, and avoide hem fro ivel
workis, and make hem bareyne fro fleishli dedis. And J)ei
shulden savore Goddis wordis, and declare hem bi resoun,
and pronounce hem to ])e peple, as ])es wordis wolden plese
to hem. And ])us depe woundis in man ])at weren groundid

267

The compo-
sition of salt.

The properties
of salt.

^ ovhtv 5oKH dfjn TO. evavria lTnh^x(a9ai. Categ. 6, 18; compare Topi-
corum, ii. 7, 4.

268

WFCLIF'S

I Kings ii. 26.

Col iv. 6.

Wealth the
cause of the
corruption of
the clergy.

Matt. xxiv. 12.

Light and its
properties.

in old synne shulden be heelid bi virtue of God. And ]?anne
men kepten ]?e kynde of salt, and failing in ony of |>es wolde
make failinge in oure salt.

And ])us mai men wite wher bishopis or ojjer prechours to
j?e peple fallen in ])is kynde of salt, or ellis done treuli her
office. Crist techi]? J?at 3if J>ei faillen j>ei shal be cast out, and
defoulid of men, and to |>es two ben jjei worjji. And J?is shal
be at ]?e last dome, whanne J)ese false men shal be cast out
into ]?e fier of helle and to be defoulid of many men. But, as
many jjenken, sich men shulden be punishid here, and be put
out of her office and be defoulid of o]>er men. pus ])e wise kyng
Salomon tretede ]je hi3e preest of his fadir. For si]? lordis
shulden reule Cristis Chirche, and |)es don so moche harm
jjerto, a greet charite were it in lordis to put doun ])es Goddis
enemyes, and bi forme of Goddis lawe to maken hem serve
in her office. And ]?is is oon ])e moste defaute ]jat rengne])
now in ]>e Chirche. pese prelaLis ])at shulden be salt and
make Goddis lawe savory — for, as Seint Poul techij), oure
word shulde be savorid wi|> salt — |)ei ben now fresh broteP
and stinkinge, and tm-nid al fro ])e kynde of salt, and wij)
stinkinge wordis and lawe ])ei maken Goddis lawe unsavery.
And goodis put in preestis possessioun is rote of al ]?is synne ;
for |)ei wolden ellis be stable as salt and savoren her word and
stonde ]?erbi, and suffre for Goddis lawe dej?, and distrie )>e
fendis lawe. But now J>ei ben fresh as foolis and wanten witt
and charite. And herfore ])e charite of many wexi]? cold, as
Crist ha]? told.

pe secound word of ]?is gospel sei]? to J?es Cristis disciplis :
y ben li-^i of pe world. And foure propirtees ben in li3t, ]?at
shulden acorde to J?ese techeris; and ]?anne Crist sei]? so]>
of hem as he dide of his apostlis. pe first propirte of li3t
stondij? in ]?is ])ing, ]?at among bodili qualitees li3t is more
spiritual. ]^e secounde propirte of li3t stondi]? in ])is }?ing, \2X
among bodili formes li3t is moost general, for it bringi]? for]?
alle ])ing |?at growe]? here in er])e. pe ])ridde propirte of li3t
stondij? in ]>is, ]?at in al his worchinge it worchi]> bi ordre ; for

SERMONS,

269

reule of |>e ^ hi5e kynd ledij) li3t ever, pe four|> propirte of li3t
stondi}) in |^is, j^at among oj^er qualitees it conforti}) more man ;
for a man kyndeli hidousij? derknesse and is gladid bi li^t as
oure witt telli}>. As anentis ]?e firste propirte prelatis shukle
be spiritual, and hoklen hem paied of Htil bodiU goodis ; for
so dide Crist and Baptist and o]>er apostUs ; but now ]jei axen
worldH fare in fode and aray. As anentis ))e secounde pro-
pirtee, prelatis shulden be comun and profite to alle men, and
acorde wij? hem in goode, and be to alle alle ]jingis, as Seint
Poul was. For he shulde grutche a^ens nou5t but p»at J>at
smacchij? synne. After |?e Jsridde propirte prelatis shuldep
worche wiseli, now prechinge, now preiynge, now wel lyvynge.
And what liif ever \e\ lyveden shulde ^ profite to ]?e Chirche,
and wher \e\ my5ten more profite, more |)ei shulden worche.
After ]?e fourj^e propirte a prelat shulde 5yve confort to lyve
after Crist, and fle derkenes of synne, and nevere speke of peyne
but for ]jis entent, to make men fle synne and 5yve hem to
virtues. And al |)e lif of prelatis shulde sowne counfort to \t
peple. And shordi, no})ing falli|j to \q reule of preestis Jjat it
ne is ensamplid in propirtees of li^t. Li3t worchi]? redili, and
bojje in fair and in foule, and takij? not but beyng of J)e place
to which it profitij). And jjus shulde prestis be li3t of ]?is world,
and gendre witt and charite among men |?at |>ei delen wijj.

pe ]jridde tyme lickene]) Crist his clerkes to a cite, and sei]),
J?at it may fiot be hid whanne it is sett on a hill. Prelatis shulde
be a citee and take fleying of \(t contre whanne \t\ ben pur-
sued of her goostli enemyes. Li^t and al maner of fode shulde
jjis cite hav, Jjat ^if it failide in ]je contre ])ere shulden men
fynde it. Al maner of marchaundise shulde it have to selle,
and store J>e contre wi|?outen ony charging; for goostli j^ing
encresij) w^hanne it is more usid. And so as Ysaye techij>, \€\
shulden not chaff'ere wi]> moneie ; but as \€\ token freeli of
God so shulden ))ei 3yve freeh. This cite shulde be sett upon
an hill, |)e which hii is Jesus Crist, }>at is hied over o])er hillis as
Ysay telli]>. For Crist is fondement and hill and dore bi many
resouns. And no man shulde take ]?is state but in virtu of
Crist, lest he be a smoky hill, wyndi, and of yvel wedris.

' om. E. 2 So E ; shulden, A.

The clergy
should be the
city set on
a hill.

Is. 1

270

WFCLIF'S

And like the
candle set on
a candlestick.

pe four]?e liknesse of Crist is of a li^t lanterne pat vwt putte
on a candehticke in a derk hous, pat men pat comen in see soone
li'^t. And, for sich prelatis ben not li^t in kynde, Jjerfore )?ei
ben likned of Crist to a lanterne; and wyndis of ]?is world
shulden not quenche her li3t. pe candilsticke )>at ])ei ben inne
shulde be Cristis lawe. And so, ^if a prelate implie him wi|>
seculer nedis, he crepi}? undir a bushel and failij) of his li^tyng.
pz> hous is holi Chirche, to which prelatis shulde profite
wijjouten envie for taking of her li3t. And herfore biddi]? Crist
to his disciplis, /<2/ her li-^t shal shyne in presence 0/ men, pat pet
see her goode workes, and so panke God of hevene. And here
mai we see how dowing of |?e Chirche is not tau3t of Crist,
but evene ]je contrarie of it. For bi |>is prestis ben hid under
jje bushel, and ]?e peple see|? not |?er postlis workes, but workes
of )?e world. And ]?ei glorifie not God bi hem, but preisen
J?e emperour. And wise men holden him a fool, for he derkide
])us Jje Chirche. And, for men my3ten seien |>at Crist cam to
unbinde ]je lawe, and so office of his preestis shulden chaunge
fro |>e olde lawe, as Anticristis prestis serven now to ]?e world, —
herfore seij) Crist, pat men shulden not gesse pat he cam to louse
pe lawe, hut for to fulfille it. And so as preestis in ]>e olde
lawe weren bisee aboute her bestis, so prestis in Cristis lawe
shulden be more spiritual, and li3tne folk bi ]>e gospel, and
bicome profetis. But |)e fend haj? turned |?is work al to worldli
liif, al3if disciplis of Jsis worlde shulden have here her blisse.
And for filling of ]?is law Crist seij? J)us: Sopeli, Y seie to ^ou,
til pat hevene and erpe passe aweie, an i ne a title shal not passe fro
pe lawe bifore alle pingis ben doone. And J>is word of Crist is
a3ens lawe of Anticrist, for Crist speki|) here of ]?e old lawe
of God, and wole \2X, as longe tyme as hevene %o\\ aboute,
and peple dwelli}) here in er)?e by chaunging of men, Jje leste
mandement of God, [is] ^ undirstonden bi leste lettre ^ ne ]?e
leste counseil, or ]?e witt of ceremonie, shall not passe fro
Goddis lawe til J)e dai of dome come. For al3if Anticrist have
brou3t a lawe jjat letti]) |?e use ^ of Goddis lawe, 3it jje treujje

' om. E ; rightly. ^ So E ; uss, A.

a Yodh, or iota, the smallest letter in the Hebrew alphabet.

SERMONS.

of Goddis lawe and j)e dette to usen it lasti}) evermore and
bindijj men ful harde. And it is not li^t to unbinde oon of
Goddis heestis ; for Crist biheti)? here ; \^al ivho ever doip pus
he shal be clepid teste in pis CJiirche wanderinge^ si)? |)e Chirche
above jugi]? him in ]?is Chirche and not of j?e Chirche, but to
be dampned in helle. And ]?is cleping of )je Chirche above
mut nedelingis stonde ; but defending and teching of ]?e lawe
of God makij) a man clepid of him grete in ^e blisse of
hevene.

1^71

Of oon Confessour and Abbot.

[SERMON LXXXL]

Nemo accendit tucernam. — Luc. xi. [33.]

pis gospel techi]> how ech confessour shulde kepe him, and
speciali abotis and J>es newe religiouse. But, as it seme]? to
juste men, Crist tellij? litil bi ])es ordris, but telli|) ech man of
his Chirche how he^ shal profite Jjerto, and how he shal kepe
himself in state of salvacioun. First speki]? Crist in figuratife
speche, and sei]? ])at, 710 man ti'^tip a tanterne in derknesse, and
puttip it in oon of ])es two infamous- places; neper in hid ptace^
ne undir a bushel. Ech man shulde be a lanterne li3tid of God.
pe bodi of ])is lanterne is mannis bodi ; J>e homes of ]?is lan-
terne ben spiritis in man, and ]?e remanent of his bodi, as fleish
and boon, ben oj^er tres'* in which |)is horn is picchid. pe li3t
in ])is lanterne is mannis soule, and li3tnynge wi])innefor]) is
witt \2X God 5eve]? man. pat man putti]? his lanterne in hidd
place or undir a bushel, ]?at lyve|) in worldli bisynes and not
profite]? to ]?e Chirche. For God ha]? jovun him soule and
witt, to li3t men here in er]?e ]?at ben in derknes of synne, as
ech man shulde h^te to ojiere ; for ech man ha]? sum knowing
)>at failij) to ano]?er man; and so ech man shulde be lanterne
to li3tne sum men of Goddis hous; and herfore 3eve]? God

How Christian
men are to
keep them-
selves in the
state of sal-
vation.

^ So E ; we, A.

■^ famous, E

placis, E.

* trees, E.

272

WFCLIF'S

Apoc. i. 20.

The religious
inutility of
cloistered
orders.

The single
eye.

1 Cor. xiii. 5.

i ]>\s lijt to li3te sum men in J>is world. And j?anne J>e li^t failij?
in J?is lanterne whanne jje man is deed in bodi. And 5if he be
deed in good workes ])is lanterne is deed in a man. But ri5t
as lanterne wanti|> of himsilf li^t to shyne wi|?inne or wij)0ut,
so mannis bodi wanti]? of himsilf li^t of liif and of witt.

And so God biddi]? ]jis lanterne to be put 07i hye on a candil-
sticke lo '^eve men li'^t in Goddis hous, and algatis to li^t ]jis hous.
And so |)is candilsticke may be state ]?at God approve]) to Jjis ende,
as sevene candilstickis of gold ben sevene statis of bishopis.
And, as many men ]?enken, alle ]?es newe religious ben hid bi
mannis ordenaunce to bere li^t to Cristis Chirche ; for ^if a
man be closid in a cloistre, what profiti]? he, bi Cristis orde-
nance, to make li5t to his bro]>er ])at feli]? not of his profit ?
And |)us closing of jjes cloistres, or hi^e housis, ])at men hav
foundun, is biside Cristis lawe, foundun of prince of |>is er]je.
And so alle J>es ben yvel hid fro profit of holi Chirche.

And ]?us speki]) Crist generali to Cristen men, and sei]), \)e
lanterne of pi bodi is pin iy. And ]?at is on double manere; for
sum men hav a simple iy, a7td pat eiy li^tip al pe bodi ; andyf
pifi eye be wayward, '^he, pi bodi shal be derk. Here is ]>e lanterne
clepid, ])e li^t ])at shulde be in ]?is lanterne; for J)is li3t is |>e
ende wherfore God ha}? maad ))is lanterne. And ^if ]>is li3t be
of rijt entent Jeanne is ])in i5e simple ; as men ]?at wolen profite
to Cristis Chirche, after Goddis lawe, hav a ri^t ei^e and a
simple, even after Goddis wille. And so a simple |)ing is seid
wijjouten folding fro ])is ri^t. And ]?e lijt of charite shyne]? in
siche a lanterne ; for as Poul sei}? : — Charite seki]) not his owne
wynnyng, but how it my^te best profite to many men of ])e
Chirche. But he ha]? a blynd eyje turned aweyward from
God })at seki]) more his owne wynnyng ]jan profit of Cristis
Chirche ; and in ]jis angle of ])is eije is derknesse fro charite.
And |?es men wanten li^t of God, ])at shulden shyne ri^tli bi
hem. And but jif Goddis grace worche bi hem, ]?ei ben derke
as to merite. And so sei]) Crist, Jjat simple i^e maki]? al \t
bodi shynyng, and i^e \2X is turned amys maki]? ])e bodi al derk.
And })e bodi may be clepid ]?e multitude of mannis workes, or
mannis liif, ])at is medeful or sinful bi sich ententis ; for bi Jjes
man ha]) charite or wanti]? charite in his workes. And herby

WYCLIF.

SERMONS.

"-n

mannis lyf is medeful or dampnable bi Goddis lawe. And jjus
\q charite of Crist stretchi]) ri3di wi)>outen angle, to profit of
Cristis Chirche, and not to profit of him silf. And ]?us Poul
sou^te many mennis profit, and not his owne worldli wyn-
nyng; for sich entent is algatis derk, and lijt of God goij?
not ]jerby.

And herfore biddi|> Crist to us pat we shiilde see pat l^t ift us
be not derknesse, bi y vel entent ; for jjanne it is an y\'el li^t. No
man is here in erjje ))at ne God 5eveJ? him sum li^t : as sum
knowing and sum entent in coveiting of sum good. And ^if
|)is lijt be ri^tful, wij^outen angle of crokidnesse, |?anne Goddis
grace shyne]> wi]? him, and eUis his lijt is derknesse ; for sich
crokidnesse bringi]) a^en derknesse of mannis liif. And so, yf
al pi hodi be al shynynge, havynge noo part of derknesse, it shal
he shynyng al, and it shal li^t7ie pee as a lanterne of shynyng.
pes wordis semen superflu and seid of Crist wi])Outen witt.
But it is ajens bileve to trowe |>us of Cristis wordis ; and jjer-
fore we shal undirstonde Jjat ))er ben two goodnessis in workes ;
goodnesse in kynde of workes, and goodnesse in vertues. pe
firste mai be wi]?outen ]je secounde, but ]je secounde is \&
betere ; as yS. a man bi ypocrisie 3yve good to nedi men, ])an
his 5yvyng is good and his work is ful of li^t ; but it ha|) oonli
li^t of kynde and not li3t of vertues. And J>is techi]? Crist us :
\2X yS. al ]?e bodi of oure workes be shynyng bi li^t in kynde,
and hav noo part of derknesse, neijjer in kynde ne in vertues,
))anne it shal be al lijt bi double li^t of kynde and vertues.
And |)is secounde lijt of vertues men shulden moche telle bi,
and fle derknes in vertues, al 3if jjei have li^t in kinde. For
God loki]? to ]?is secounde li3t, and blessi]? men in hevene \tx-
fore ; and for j^e first li3t of kynde a man mai be depe dampned
in helle : as 3if ]?ou bi ypocrisie do good to ])i nei5bore, and
die in |)is ypocrisie, \om shalt be depe dampned in helle ; and
for )>is good ])at jjou didist jjou shalt be dampned wijjouten
ende. And 3if ]?ou ponishe a man of |je Chirche, for double
love jjat ])0u hast, bo])e to Jjc Chirche and to J>is man, al if jjou
erre in ]jis man, supposing \2X he be yvel, and he be good to
si3t of God, and God excusij? \\ ignoraunce for derkness hid
to })ee ; 3it |jou maist be saif in hevene for |)is yvel werk in his

SERMONS. T

1 Cor. X. 33.

Objective
goodness and
subjective
goodness.

274

WFC LIF'S

Application to
the friars.

kynde, and goodnesse J)at it ha]? in vertues*. And Jjerfore loke
to J>is godenesse. And )>us sei]? Crist : ])at 5if ]>\ workes ben
alle ful of li5t of kynde, and ]?ei have noo derkness of vertues,
jjanne |?ei shal be algatis li^t, and li5ten ]?ee as lanterne of
shynyng. And ]?us Jjou shuldist ri5te jji i3e, and al3atis from
derknes of vertues. And 5if }^ou have jjes two li3tis, it makij)
more shynyng to ]>ee. But algatis have ]?is secounde li3t; for
wi|)OUten it is no3t medeful. And herfore sei]> Crist here, ])at
]?is bodi of J)i workes shal li3te jjee as a lanterne of shynyng
bi Goddis grace. And ]?us, 3if we studien wel, ])es wordis of
Crist, J>at semen unsavery, and rehersid wi|)Outen witt, ben ful
of witt ])at men shulde knowe ; si|> mannis entente shulde be
reulid bi ri3tnes of his vertues, and man shulde also be bisie to
done his workes good in kynde. But ri3tnes of ])is o]?er entent
is algatis nedeful to man, si]? mannis entent moot nedis be
reulid bi })e lawe of God, Jjat he do bi charite alle hise workes
Jjat he doi]?. And so blyndenesse of J^e first li3t taki}? man
in excusing; but blyndnesse of })e secounde li3t mai no way
be excusid. But bo])e J^es blyndenessis shulden be fled; sijj
))e firste bringij) in ]?e to]?er.

And blyndenes of J^es newe ordris maki}) many men to be
dampned ; si}? }?e state of preestis }>at Crist ordeyned was li3t
and esi for to knowe, but })e fend marie]? ^ manye wi}? newe
statis ]?at he brou3t inne ; and he moovej? hem to speke a3ens
}?e lore ]?at Crist ha]? tau3t. And, for ])es derke wordis of Crist
maken many men to muse, men seken divers weies to undir-
stonde Cristis wordis : — as sum men seien ]?at Crist techi]? here,
]?at jif alle workes of })i liif be, at ]?i de]?, shynynge by grace,
J)ei shal be shynyng after in hevene, and lijte })ee as a lanterne
of bri^tnes ; for men shal after be brijt in hevene, moche more
}?anne we wenyn^ here. How ever Crist undirstood, we bileve
|?es wordis ben so}?, and ful of resoun and witt, and knowun to
hem ])at he wole shewe it.

^ tnarri\y, E.

« ' In kynde,' that is, objectively,
the persecution of an innocent man
is an evil work ; but ' in vertues/ or
subjectively, and by virtue of your

^ wenen, E.

pure intention, it may be a good
work, and may help to make you
' saif in hevene.'

SERMONS.

^iry

pE Gospel on feestis of many Gonfessours.

[SERMON LXXXIL]

Sini hanbivestri praecincti. — Luc. xii. [35.]

pis gospel techi]? alle men how ]jat ]?ei shulden lyve to Crist,
but speciali prelatis, |>at shulden be li3t to ]?e peple. And so,
for confessours kepten ]?is lore in her hif bifore o]?er men, ]>er-
fore ])e Chirche redij? J)is gospel whanne men seien of con-
fessouris. First Crist biddi]? to his disciplis, pat her lendis be
girdid bifore, and laniernes brejinynge in her hondis, as pei
shulden bide her Lord whanne he comep ayn fro bridalis. pes
lendis ]>at Crist spekij? of ben J>e fleishli kynde joyned wi]? \q
soule. And ]jes lendis helpen ])e spirit upon two maneres ; and
for ])es two maneris |?ei ben clepid lendis. pis fleish serve]? to
\q soule, suffringe as it shulde sufFre, and doinge as it shulde
do, whanne it is tau5t wel of ])e soule. And ])us sei]? Poul ^, ]>at
Crist was in Abrahams lendis. And so Crist techi]? here
chastite, as Gregory sei]?^; — but not oonli chastite but alle
fleishli vertues. pes lendis ben girded bifore, whanne man,
by discrescioun, drawi]? from his fleish |)e norishment ])erof;
or chastise]) it, on o])er manere, bifore it faUe in synne. Brenn-
ynge lanternes ben medeful workes ])at men have in her vertue,
bi whiche \€\ shulden worche ; and, for ])es workes comen bo])e
of bodi and of soule, ])erfore \^\ ben clepid of Crist two
lanternes, and \€\ ben in oure hondis whanne we worchen
wi]) hem. For it is not ynow3 to kepe us fro synnes, but if
we worken gode workes bi })es two lanternes.

But for ])es bridalis, we shal wite \2X \€\ ben taken on many
maneres; first for \q weddingis Jjat Crist is joyned wi]) ])e
soule ; after for ])e dweflinge J>at Crist dwelli]? wi]) }»e soule ;

The saintly
life.

The lord's
return from
the wedding.

^ Compare Hebrews vii. 10, Gal. *> S. Greg. Homilia xiii. ' Lumbos
iii. 17. The writer of the sermon enim praecingimus, cum carnis lux-
appears to have misunderstood the uriamper continentiam coarctamus.'
first of these passages.

T 2

276

WYCLIF'S

Opening to
him.

The meaning
of the three
watches ;

and ])e jjridde for \^ goostli fode J)at soulis ben fed wi]? Crist
in blisse. And so J>ei ben ]jree weddingis ]jat Crist is weddid
here ; first whanne he toke mankynde, and made it 00 persona
wi]) him; after whanne he taki]? his Chirche, and maki]) it 00
spouse wij? him ; jje jjridde wedding is particuler, whanne
Crist taki]? 00 soule to him. And so Crist is seid to turne
a3en fro bridahs on two maneris. First, whanne a man is deed
\2X Crist ha]? ordeyned to come to blisse, Crist turnej? a5en to
his soule from dwelling wi]> \q Chirche in hevene. But Crist
levejj not jjis Chirche, but on new manere dwelli]? wi]? ]?is soule.
But jjanne he must have dwelt bifore, or ellis |)is soule cam
not bi ]?is state. And so we shulden be liche to men ])at
abiden ])e comynge of Crist, in tyme of de]?, or ]je dai of dome.
And |)is abiding shulde alle men marke, for }jis comyng is
uncertein, and ]>is tyme is perilous ; si]? ]?is drau3t mot be wel
drawen 5if oure liif shal ou^te profite. And so to }?es comyngis
of Crist shulde ech man make him redi; si]? Crist shal come
and knocke at doris, and entre to hem ]?at ben wakinge, and
redi to resseyve Crist wi]?outen sleping in synne. And ]?is
openyng shal be doon anoon, as li5tnyng of sonne ^ is in ]?e eir.
And so Crist knocki]? at oure doris whanne he techi}? us signes
of de}?, or signe of ]?e dai of dome ; but ])e laste knockyng is
sudeyne. ^\i a man be redi bifore to dwellen wi}? Crist wi]?-
outen ende, ])anne he opene]? to Crist, si]? ]?is openyng is redy-
nesse. And ]?us sei]? Crist ful so]?li, pat pes servauntis ben blessid
whiche, whanne pe Lord comep, he findep pus wakinge. Sopeli,
V seie to '■i^ou, pat pis Lord shal girde him, and viake hem sitte to
mete, and passe and mynystre to hem. pe sitting to mete of
seintis, is confermyng of hem in blisse ; ]?e passing of };is Lord
bi hem is his shewing to oon and o])er. And al 5if ]?is shewing
be togidere, 3it her taking is divers; and her diversite is
signefied bi }?is passing of Crist, pis service is li3t to Crist, for
it is but Cristis shewing of his Godhede, and his manhede, in
which seintis shal be fed.

And "3,1/ pis Lord co??ie in pe secounde vigile, and eke in pe pridde,
ajidfynde sich redynesse in pes servantis,/id blessid ben pes servantis,
si}? )?ei anoon ben blessid of God. pes }?re vigiles ]?at Crist telli}?

' swine, E.

SERMONS.

'^11

of here, ben ))re wakingis fro synne, and algatis fro ]>e laste synne
\2X is ])e worste yvel Jjat mai be ; and so we preien in J)e Pater
noster God to delyvere us fro |>is yvel. pes vigiles ben clepid
}5re, for j^e Holy Trinite, for ]?ou5t of resoun of him, shulde make
men to wake wel. And so ech tyme ])at man lyvej? here is
departid in |?ree parties, and tyme to ]>e dai of dome is also de-
partid in |>ree ; and, for jje quantite of ]?es j^ree is uncertein to
man, })erfore he shulde ever wake, and jjanne he waki]) ]?es jjree
vigilis. pe first ]?ree ha]? ech seint, bifore J?e soule go fro ])e
bodi ; ]?e toj^er ]?re haj) ]?e Chirche, bifore \q dai of dome come.
And so unknowing of ]>es tymes, and knowinge how men
shulden ever wake, profiti]> unto Goddis children, as done
alle ]?ingis. As Poul sei]? ^, bi ])at J>at we knowun not jje
quantite of ])es J>re tymes, shulden we ever more be in drede
and ever wake out of synne.

And l^is lore techij) Crist in a parable to his children,
pzj ping he seip, wife we'^ wel pat y/ pe househonde wiste
what tyme pe'^ peef wolde come, and stele his goodis, he
ivolde wake warlt, and suffre not pis peef pus to breken his
hous, and spoylen him. It is touchid bifore ^ how J?is
peef is j)e fend, J>at doij? al his diligence to tempte man whanne
he shal die. For ech man and a fend ben couplid togider in
a liste and fi5ten bo])e ni3t and dai, and algatis whanne ])e fend
hopi]> to overcome. And so whanne J)e ny5t of synne blindi]?
men to knowun hemsilf, })anne is tyme to ]?e fend to fi3te fastist^
wij> his make ; for ri3t as nestis in a sunne beem ben wel per-
ceyved wi]? fil]?e of man, so synnes ben wel perceyved of a man
]>at is in grace, pis jjeef worchi]> ever bi disseitis, and fi3ti]>
blejjeliest * on ny5tis ; and in tyme of mannis de]? he enforsi]?
moost to overcome, for ]?is victorie shal ever laste, on whejjer
side J)at it falle. pis housebondis hous is his bodi, ]?at his
soule is kept ynne ; and undirmynyng of ]>is hous mai be don
on two maneres. First, whanne jje fend supposi]) ]?at a man
shal die here, he gaderij? togidere mannis spiritis, and temptij)
him to mony synnes, as to ire and lecherie, and algatis to dis-

^ 3^, E. 2 So E . oni. A. ^ fast, E. * So E ; hlelyerst, A.

* The passage referred to is not in any of the Pauline epistles, but in
I Pet. i. 17. ^ See Sermon LXXVI, p. 251.

and of the
thief.

278

WrCLIF'S

Spiritual safe-
guards.

The hour of
death.

peire. But blesse we us wi)) ]?e Trinite, and j?enken on him in
J)is cais ; and a^ens j^e firste synne ])enke we mekeli on Goddis
power, how God is stronger ))an ]?e fend, and wi]?outen him
mai we nou^t do. And sich ]70U5t of J)e Fadir of Hevene
shulde overcome ]je fend in hour of de]?. A3ens \q secounde
synne of ]je fend we shulden Jjenke on God ])e Sone, how
kyndeli he is spouse to us, and bou3te us wi]) his precious
blood, and how he mai not parte fro us, but 5if oure unkynde-
nesse be in cause; how fair and good a spouse is Crist, and
how foul is ]?e fend ; and bi sich ])0U3tis Crist wolde 5eve vertue
to men to overcome ^e fend, whanne he tempti]? man in hour
of de|> to ])enke on lecherie. A5ens dispeir we shulden |)enke
on goodnesse of Jje Holy Goost, how oure good God may not
leeve us, but 5if oure folic be in cause ; and 3if we hav synned
nevere so moche, and nevere so longe have leien in synne,
axe we God mercy in oure ])0U5te, and have we sore we for Jiis
synne, and God is redi to for5eve it, how ever J>at preestis
fallen. —For })e fend may be awey fro mannis soule, but not
God ; and ]je mercy of God is more ])an is envie of ]?e fend,
and goodnesse of God is more J)an is hate of ])e fend. What
shulde move men to dispeire, si]? Jjei may so li3tli be saif ?

And no|)ing is more in mannis power j^an is J)0U3t of his soule,
but we mote have alone drede to oure God in ]7is hour ; si]? we
witen l^at olde synne may be so hard jjanne in oure soule, Jiat
we shal not be jjanne in power to a3enstonde tempting of J>e
fend. For as a jerde mai growe so greet, and be so stiif in his
streng])e, ]?at men shal not wrijje it, ]?ou5 J>ei wolde never so
fayn, so synne may growe in man, and be so strong in tyme
of dej>, ])at ri3twisnes of God wole lette man to obeie Jeanne
]>us to God. pis drede of God shulde we have, and algatis in
hour of de|) ; and ))is is a good defence a3ens |>e fend and dis-
peir. But ])is mote be alone drede, and hope in J>e love of God;
how ]?at God ha]? more love ])an ]>e fend ha]? envye ; for Goddis
love is wi])0uten ende, but })is envie is foul and feble ; and ])is
envie mai not do but in vertue of Goddis love; for love ])at
God love]) ri3twisnesse maki]) ovcrcomyng in ])is hour. Lord !
si]> good God 5eve]> us streng})e to love him, and to hope in
him, and })e fend mai not lette to ]>enke on ])is 3ifte of God,

SERMONS.

279

what man shulde dispeire of God, in our ^ ])at God departi}? \q
soule ? God suffrij) j^e fend to have power to haste a man to
his dej), but gode God wole nevere suffre ]jat ne man mai freH
J?enke on him ; and ^if ])is power be for barrid ^ synne of man
is j?e cause, and resouns of ]?e fend ben blindid in jjis matere.
pe fend putti]) to us grete synnes J?at we have done in work
and ]?ou5t, and for gretenesse of )jes synnes Goddis ri3twisnes
ha]> hardid us. But ]jis foole shal wel wite how Jjat we wolen
answere here. We graunte mekeli ]?at we have synned in
Jjou^t, and word, and in dede ; but we wite ])at Goddis grace is
moche more ])an al oure synne. And ]?is fool knowij? not how
J?at God ha]) mekid us now, for we felen ]?e grace of God, how
we hopen in his goodnesse, and sorowen for oure synne. And
])is )>e fend knowi]? not, but jit j^e fend argue]? ]?us : algatis sum
man mote be dampned ; but who shulde be dampned, but ])0U,
})at ]?us hast ben unkynde to God ? Here we answeren to ])e
fool, ]?at he taki]? a ])ing Jjat is so}?, but how can ])is fend prove
]7at Goddis rijt wole have me dampned .? si]? Y have hope in my
soule, ]?at is hid to ]?e fend. And wel Y woot ]?e fend knowi]?
not J?is pryvy ordenaunce of God, as he knewe not his owne
dampnyng, how God shope it to blis of seintis. But jit ]?e fend
argue]? }>at alle ]?ingis ]?at shal come mut nedis come bi ]?e
ordenance of God, and }?us ]?e fend mote have of me a glorious
victorie. But here we answere to ]?is fend, and graunte him }?at
he taki]? ; and so he mut nedis be dampned for folic ]?at he is
inne; for he travaili]? bisili to have victorie of us, but jit we
hopen J?at he shal faile, bi sparclis of grace ]?at we felen. And
w^el we witen as bileve, jif ]?e fend overcome us, it shal not be
glorious to him, but more to his dampnacioun; for ever ]?e
more harm ]?at he doi}?, ever ]?e worse shal he be punishid.
And so men ]?at shal be dampned wi]? him shal be ever peyne-
ful to him, for he shal ever for]>inken ]?at he dide so myche
yvel. And so ]?e fend, concludid in insolible, shal ever for}?inke
and like togidere. What man ]?at knowi]? ]?is foolis castis
shulde be overcomen wi}? })is fend, si]> oure good God is so
nyje, and his mercy is so greet, and folic of }?is proude fend
in bostinge of ]?ingis }?at he knowi]? not is so stynkinge bifore
God, and so knowun to Goddis children .?

^ houre, E. ^ forharrid, E.

Reflections

against

despair.

28o

WFCLIF'S

J?E Gospel on feestis of many Confessours.

The mission of
the Apostles
and their
successors.

[SERMON LXXXIII.]

Mi sit Jesus duodecim discipulos. — Matt. x. [5.]

pis gospel telli]? how preestis shulden traveile in Goddis
cause, and how kynde Jjat \€\ shulden be bo]je to God and
to ]?e peple. For wordis seid to Cristis disciplis shulden teche
us preestis how we shulden do, si]? we shulden be vikeris of
hem ; and ellis Crist bindi]? us bi no lore. And ]?us a prest
dampne)) himsilf ]?at sei|> J^at Crist spekij? not here to him ;
for he sei]) in a maner ])at he is j^e fendis child. And for his
unkyndnes Crist wolde not bidde him do Goddis work, but
do as yvel as he mai; and Crist ))erafter shal dampne him;
and ]>is man beri}) upon him mater of his dispeiring. And ])is
shulde moove prestis alle to fille ])e wordis ]?at Crist bad ; for
if ]?ei dispisen ]jes wordis, ]?ei mai dispeire as fendis children.
And ]5us bojje bishopis and freris beren her dispeir wij> hem,
and jjis will not be shaken of, but 5if ]?ei leven her olde synne,
and suen J>e love of Crist jjat he techij? in ])is gospel.

pis gospel telli]? how, Jesus sente hise twelve disciplis^ and
comandide hem : Go y not out a5ens my bidding in to weie of
hepene men, and entre y not into citees, |)e which ben oj Sama-
ritans, pese wordis moten be wel undirstondun to jje witt
))at God speki]? hem; for Crist himsilve wente ofte tymes to
Gentilis and Samaritans ; and he biddi]) at his departing ])at
]jei shulden teche alle folk ; and ])us |)es Gentile folk weren
turned, many moo ]?an weren of Jewis. And herfore seien
holi men })at Crist tau5te ordre in preching, how men shulde
first go to her kyn, and first moove hem to turne to God ; and
3if God telde hem unablite^ of her kyn, ])ei shulden speke to
o|)er. And to |>is entente dide Crist, and tau^te hise apostlis to
do. And so men seien comunli j^at Crist here forbed goinge

' \>e inablite, E.

SERMONS.

281

in to I'C weie of Gentile folk ; but he forbed not to go to hem . I
but Crist biddij? rajs>cr go to J^e sheep pat perischiden^ of pe hous
of Israel. And it seme]) ]?at ])es sheep })en \q men j)at shal be
saif ; for all })es ben of Goddis hous, and men ]?at seen God in
hevene. And alle J)es weren in point to perishe bifore Cristis
treu]?e was teld to hem. To j)es folk shulden men preche ; for
Cristis word wole florishe in hem, and mede and worship is in
hevene to men ]>at prechen to ]?is peple. Crist had hem go and
preche pis : — pat pe kingdom of hevene shulde neiy. And J)is is
so]?; for Crist shal come to his laste jugement, and rekene
sharpli wi]> hise, bo|) wi]? servauntis good and yvele. And Crist
is ofte clepid in |?e gospel |?e kingedom of hevene, for he is
heed. And J^is bileve, among ojjer, shulde meve men to turne
to Crist. For love of ]?is gode Lord and drede of his ponish-
inge shulde be two sporis to Cristene men for to drawe in
Cristis 30k; but wanting of bileve maki]? many men dolle^
in ]?is.

And fyve maneres enjoyne]? Crist to his prechours for to
kepe. First, ]?at pei shal hele sike men, o]?er of bodili sykenesse,
or jjerwi]? of goostli sekenesse. Bo]?e ]?es hadde Cristis apostlis,
but we have unne|>e )?e toon ; for we have greet grace of God
^if we heele men fro synne. And we failen in jjis craft whanne
we bosten of oure power, and leven Cristis lore, or ^ to lyve or
to preche. pe secound manere Jjat we shulden have shulde be,
to reisen up deed men; and ]?is mai be on two maneris. As it
was seid of |>e firste, algatis we shulden traveile to reise up men
deed bi synne ; for }>is is more J^an ))e firste, and eende wher-
fore J>e firste is good. And jif we don oure diligence j^at God
haj? 50vun us power to, we mai lijtli do ]?es two ; for synne is
])icke sowen in londe. pe |)ridde cure ]>at we shulden do, we
shulden hele leprouse vien. And si]? lepre is heresie, a synne
bi J)e whiche men ben defoulid, we have power to do ]?is wondir,
jif we worchen after oure power; and 00 lepre left unheeUd
mai enblemisshe many folk. And ]?us we shulden be diligent
to worche ]?is wondir in ]je Chirche ; for o leprous mai foule
a flok, and a flok mai foule a more*, pe four|)e work \2X

^ So E; perichiden, A. ^ dul, E. ^ o^er, E.

» A tainted flock may taint a whole moor.

Five rules for
preachers.

282

WFCLIF'S

Attack upon
the friars.

Tithes and
offerings suffi-
cient for the
support of
the clerg-y.

preestis shulden do shulde be, ]?at pei shulden caste out fendis.
And l^is we done on betere manere jif we casten out synnes fro
men; for ech synne ha]) a fend, jjat goi]? whanne ]?is synne
goi]7. But )?e fend on two maneres is in diverse men. In
sum men he is to tempte hem, al if he be not in her soule:
In sum men he is incorporate, as in men J^at have synne;
and in ]?es soulis ])e fend dwelli]?, as who shulde dwelle in his
house, pe fifte manere Jjat prestis shulden have shulde be
Jjankfula traveilinge ; for ^if Jjei wolen have j^ank of God, ]?ei
shulden here lie symonie, and neij^er sille her preching ne o]?er
workes ])at \€\ done. And J^is forgeten many men, bo]?e more
prestis and lesse ; for popis wolen have ]?e firste fruytis for
benefices \2X \€\ 5yven, and bishopis an hundrid shillingis for
halewynge of oo Chirche^; and lordis wolen have longe service
for o Chirche })at \€\ jyven, and J?is is wor]> jeer bi jeer moche
rente or moche moneie. And howevere we speken, God woot
wel how ])is chaffaringe is maad, pryvyli or apertli ; for God
knowi]) al kyn |>ingis, and God biddij? us do Jies dedis and
hope nojte here for hem ; for jif we hopen to be here re-
wardid oure hope perishi]? to have blisse.

And wi]) J)is synne ben freris bleckid J?at shapen to preche
wynnyng here; and herfore \€\ prechen J>e peple fablis and
falshede to plesen hem. And in tokene of ]7is chaffare, \€\
beggen after J?at ]?ei have prechid; as who sei]?, jyve me ]>i
moneie, ])at Y am wor])i bi my preching. And |)is chaffare is
sellinge of preching, however ])at it be florishid. Soj^eli preestis
mai medefulli, after J^er sermouns, ete wi]j folk ; but not calenge
for her sermouns, nei])er bi dette ne bi custome. And herfore
seien many preestis, J>at no men )?at have cure shal lyve but on
Goddis part, as on dymes and on offringis; and so bi clene

» That is, gratuitous.

^ This, if ever really exacted, must
have been an excessive charge. Ori-
ginally, the bishop was to receive
nothing for consecrating a church;
but by degrees the custom crept in
of allowing a reasonable ' procura-
tion,' not for the consecration itself,
but for the expenses of travelling,
lodging, &c., which it entailed on
the bishop. The amount of this

procuration varied, says Gibson, in
different dioceses. He had collected
scarcely any information on the sub-
ject, beyond the single fact that in
the time of Archbishop Warham
(circa 1530) the sum of £10 was
paid for the consecration of three
churches in the diocese of Bath and
Wells, or at the rate of £3 6s. M.
for each consecration. {Codex,T\\.. ix,
cap. I.)

SERMONS.

283

titil of almes shulden }>ei have goodis )>at \d have. For jjus
lyvede Crist, hi5est pope. What art ])0u jjat wole not lyve Jjus ?
wolt |)0u be gretter }>an Crist J)at is Lord of al J)is world ? Also
|)is manere is more meedeful to men })at shulden fynde jjes
preestis, and more meke and lesse worldli to prestis }>at shulden
be susteyned. And so it is on bo]? sidis more vertuous^ ]?an
}->es rentis now. And |?anne God, wi]?outen doute, biddij? |)at
l^is manere be kept. Who dredi]?''^ ]?at ne it is more mede man
to 5eve wel his charite jjan to 5yven his worldeli dette which he
owe]) bi worldli lawe ? And who dredi]? ])at ne it is more
meke to be paied on Goddis part ])an to calenge bi worldis
titil more ])an Goddis lawe axi]) } For ])is were neer to Poulis
reule, J)at preestis shulden be paied of foode and hiliyng wi]?-
outen more worldli richesse ; and ])anne our titil my^te be
groundid; and o]?er is feyned of \q fend. Also men my5ten
bi conscience ^yve good men, and take fro truauntis^ betere ]?an
\t\ now done. And so ])is were Goddis wille, bi what resoun
shulde he have dymes and oflfringis of \q peple ]?at lyve]) in
lustis and in ydiines, and profiti]) not to ]>is peple .? Certis })is
were a fendis lawe, to 5yve Goddis part to sich men. And so
comunes weren excludid of false jyvynge to alyens ; as to
popis, and cardinals, and siche Antecristis disciplis. pei weren
also excusid of ^ifte to persouns ])at ben lordis clerkis, ])at lyven
unclerkliche ; and ])ei weren excludid wel of ])es Chirches ])at
ben aproprid to ^yve Goddis part to men which ben of ])e
fendis covent^. And cursinge noie]) not to man, but ^if he
lyve a5ens resoun. Freris wolen have ano])er titil, and plete
and fi5te for siche goodis; but ])is is Goddis lawe, however J)e
fend termyne. And ])us curatis shulden not selle no kyn
service ])at j^ei done ; but do freeh, and taken a^en almes ])at
men wolen 5yve hem; and never more curse, ne plete for
sich almes of ])e peple, but flee sich lawis ])at techen ])is, as
])ei weren lawis of Anticrist. And ])us preestis shulden lyve
clenli bi Goddis lawe, as ])ei diden first. And ])us men shulden

^ So E; verities, A. ^ tirauntis, E.

^ * who dredi|> ' means ' who can ^ That is, parishes, the tithes of

doubt : ' compare the expression, so which were impropriated to monas-

constantly occurring in these ser- tic communities, which then served

mons, — ' it is no drede.' the cures from their abbey or priory.

284

WrCLIF'S

What may pro-
perly be given
to priests.

I Cor. ix. II.

The parables
of the hidden
treasure, the
pearl of great
price, and the
net cast into
the sea.

Fs. Ixxviii. 2.

wijjdrawen her bond fro freris ]?at beggen whanne \€\ have
prechid; for ]?ei ben coupable bi consente \2X 3even hem on
]jis manere. For al ]jis chaunging shulde be free, \2X man
shulde do bi Goddis titil.

And Jjus seij) J)e gospel here, Sip we token freeli of God we
shulden freeli ^yve to men, for hope of more mede in hevene.
But here Jje peple shulde be tau;! how |>ei shulden freeli 5yve
])ingis jsat ben nedeful to preestis, for tyme J?at ]?ei shulden
serve hem ; for Jjus 5eve)) God to his servauntis J)ing nedeful
to his service, and man ^eve]? to his bodi J)ing nedeful to serve
him. And herfore Poul seij> it is litil ^if we taken ]?ing nedeful
to us. But first, er^ men done symony, ]?ei shulden travaile
wi]? her hondis, or go to anoJ)er peple, or ra|?er sterve in her
bodi. But ]?is wolde falle late or never, but ^if oure synne be
in cause. And ]?us men ]?enken jjat prestis mai take almes of
her parishis, and go to scole, and gadere hem lore to teche
hem efte J^e wey to hevene ; but jjis is fer fro dwelling of
lordis^, or from oj^er unhoneste liif, or from wendinge to Rome
to gete a fattere benefice. Myche J>ing shulden men knowe
here J>at is hid bi ])e fend, and lettij? service of Cristis Chirche
j>at he ordeynede to be done.

PE Gospel on Feestis of oon Virgyn and Martir.

[SERMON LXXXIV.]

Simile est regnum caeloriim thesauro. — Matt. xiii. [44.]

pis gospel, in jjre parablis, speki]? of virgines ; and here men
reden it, whanne )>ei seien of a virgyn ]?at was virgin and martir,
as was ]?e heed of virginis. pese J?ree parablis ben |)e laste of
sevene j^at Crist seide togidere in ])e gospel of Mathew. For
God spake ofte in parablis ; as David propheciede of him,
and sei)), in Cristis persone, Y shal opene my mou|> in parablis
and shal speke in proposiciouns Jjat weren beyng and hidd at

or, E.

wiY lordis, E ; which seems the better reading.

SERMONS.

285

J)e bigynnynge of j>e world. Parablis on good manere tellen
many faire treu]?is ; and |'us, for many causis, Crist spake ofte
in parablis.

pe first parable of jjes ]?ree is seid j)US of Crist ; p^ rewme
of hevene is like to tresoiir hid in pefeld^pe which, whanne a man
findip, hidip \ and for joie perof goip and sellip al pat he hap,
and goip and hiep pat feld. pe rewme of hevene is ofte taken
for heed of ]?is rewme, })at is Jesus Crist, for he is in manere
al ]ns rewme, sij? Crist is in manere ech part of himsilf. And
so J>e rewme of hevene, of which Crist speki]? here, is Goddis
word, oure Lord Jesus Crist, pis feld is undirstonden J^e fei]?
of Holi Writt, and Goddis word is hid everywhere in ]jis feld ;
for every part of Holi Writt tellij) Goddis word, — \^ olde law
in figure, and \q gospel expressly. Man findij? |?is tresour,
whanne he taki]? ])e fei]? of Goddis Sone of hevene, ]?at is ^it
hid ; for bileve is a Jjing hid to men ]>at bileven, sij) bileve is
a ]3ing ]jat men kyndeli seen not. And so si3te of bileve, ]jat
is an hid si^te, is ofte tymes clepid no si5te, but treu]?e. He
hidij? ]?is tresour founden in J)is feld \2X kepi]> Holi Writt in
forme of her wordis, and kepi)? ])e witt of it in his soule; for
no man shulde presume to amende Holi Writt, but kepe it in
|?e fourme ]?at God himsilf ha]? ^ovun it. He goij? for joie and
sillij) alle his goodis to bigge |)is feld, and after to traveile
|)erinnne. He ha]? first joie of ])is foundun tresour, for man
ha|) moche joie of his ri^t bileve. He sillij? al |?at he ha|>, ]jat
renounsi]? al his er]?eli goodis, and ^eve]? him to Jjou^t and studie
of Hooli Writt. And ]?us he biggi|> |)is feld for erjjeli sub-
staunce, as prestis, |>at wolen be pore for to be Cristis disciplis,
and occupien her wittis in wordis of J>e gospel. And al^if ])is
be wisdom to jugement of God, it is holden foli to men of jje
world ; but jugement of God mai no wey faile, and jugement
of ]je world is algatis fals and failinge. And so ])is chaffare of
])is feeld is wiys ^ and profitable ; for rotis of bileve hid in ]jis
feld springen out into erbis and wel-smellinge flouris. And J)is
susteyne}) |>e Chirche here, and bringi]? it to blis ; and o)?er
worldli profitees ben nou^t to ])is profite. And })us shulden

The hidden
treasure.

* So both A and E. The Wydiffite versions render, ' whiche a man
l>at findib hidit>.' "^ wise, E.

0,86

WFCLIF'S

The pearl of
great price.

Is. Iv. I.

bishopis and prelatis chaffaren, and studie in Holi Writt, and
leeve worldli richesses, and |>anne J>ei mitten be doctours and
disciplis of Crist.

pe secounde parable of Crist is seid in ])es wordis; E/i
soone pe rewme of hevene is liche to a man marchaund pat sotn^te
good margantees , and zvhanne he hadde foundun oon presciouse
margaj'ite, he wente out and selde al pat he hadde, and bougie
pis margarite. pe rewme of hevene is clepid here ])e Chirche,
waundringe after Crist ; for Crist, heed of al |)e Chirche, bigan
})e newe Testament; and fadirs of Jjis lawe, wi]? vertues of
Crist, mai be clepid here j^e kyngdom of hevene. pis man ]?at
chaffare]? here is clepid ech man ]?at comij? to Goddis lawe and
lyvejj jjerafter. pes margaritees ben treu|?is foundun in Goddis
law : pis o margarite is Goddis word, treuj^e of alle treujjis,
oure Lord Jesus Crist, and ]?e same tresour j?at was bifore
foundun. Clerkis seien J?at margarites ben prescious stones
foundun in \^ see wijsinne shellefishe ; and ])ei ben on two
maneres: sum hoolid^ and sum hool. And margaritis ben
a cordial medecine, and ])ei maken faire mennis atire, and
conforten mennis hertis. pis oo margarite is oure Lord Jesus
Crist, foundun in tribulacioun of see of ])is world ; and o|)er
margarites ben lymes of Crist, foundun in shellis of smale se ^
fishes, pe manheed of Crist is a margarite J>at worshipi]? his
Chirche and conforti]) mennis hertis. pe shelle of ]?is fishe is
bodi of Crist, ]?at was stable and stef ^ in all his temptaciouns.
And he wi]? his martiris weren hoolid margarites. And so
Crist, bi his two kyndis, is o margarite, holid and unholid ;
for Cristis Godheed mi^te not be hoolid ; but his manheed
was hoolid, as shewen his fyve woundis. And to bigge ))is
margarite many seintis han travelled in jje state of grace, and
bicamen ful herty ; for })is medecine of margarites haj? con-
fortid alle martiris, and made hem herty for to die for ]?e love
of treujje. Confessouris and virgynes ben maad faire bi })is mar-
garite, and ech state of men ]jat shal be saaf in hevene. Alle
})es men sellen her goodis, as we have seid bifore, and bicn j>is
margarite wi])Outen any chaunging. For, as Ysay sei|j, sich

^ bolide, E.

see, E.

siiffe, E.

SERMONS.

287

men bien, wi|)Outen silver and wijjout chaunging, bo|) wyn
and mylk. For men }iat chaffaren wi]> God and bien hem
hevene lesen not jjat |)ei 5yven, but hav alle j^ingis betere ])at^
\>Q\ hadden bifore, and bi a stabler titel.

pe ]?ridde parable ])at Crist telli]? is told in ])es wordis : E/t
soone pe rewnie of hevene is liche to a net sent in to pe see, and
gaderinge in him alle mafier of fishe ; pe which 7iet, whafine it
was fillid, pei pat ledden it out, [and] ^ sitting bi pe brinke,
chesideji good fishes in to her vessilis, and senten out yvel fishes.
So shal it be in eendi7ige of pis world ; angels shal wende out and
shal departe yvel men fro juste men, and shal sende yvel men in
to pe chymeney of fier ; per shal be wepinge and gnashing of tep^.
And after Crist axip hem ivhere pei undirstondefi alle pes pingis,
and pei seideti, -^he. And Crist seide to hem, ])etfore, ech tau'^t
writere in pe rew?ne of hevene is liche to an housebonde man pat
bringip forp of his tresour bope newe pingis and olde.

pis rewme of hevene is J)is fi^tinge Chirche, sent into Jje see
of ])is world. And ]?is Chirche haj? lawis knyttide togidere ;
and in J)e myddis jjerof is Crist, a blessid worm^, |>at alle
men coveiten kyndeli. And so alle maner of men ben
gaderid into Cristis Chirche ; but on two maners ben men
in ])is Chirche. Sum men ben in })is Chirche, and eke of
|?is Chirche ; and |)es men mai not wende out of J>is nette.
And o|)er men ben oonli in ]jis Chirche and not of j^is
Chirche, and j^es men wenden out; and in figure herof,
Petre fisshide twyes; firste bifore Cristis dej>, and ]>anne
his net was broken ; and eft after Cristis dej>, and toke many
grete fishes; and al3if J)ei weren so many, \q net was not
broken. For alle J>es men ]?at God ha]? ordeyned to hevene,
mai not wend out of \<t nett ]?at is of Goddis lawis, sij> \€\
moten holde hem in J>e bondis of jjc ten comandementis.
And so Crist taki]? in his Chirche two manere of juste men.
Sum men \zX he ordeyne]) ever to be in blisse, and j^es mai not

^ The construction requires the tynge bysidis he biynke, chesiden,

omission of the conjunction, which &c.'

however is found both in A and b fjie 'worm' must signify here

E. The earlier Wychffite version the bait that is put in the net to

renders, ' men ledynge out, and sit- attract the fish.

The net cast
into the sea.

288

WFCLIF'S

The duties
of bishops.

be dampned for strengjje of Goddis ordenaunce. And sum
men ben in Cristis Chirche juste for a tyme, ]>3.t fallen fro
Cristis Chirche for her owne folie, si]) ]>ei breken Goddis heestis,
and lasten ever J)us unkynde. But ]>es fishes gon not but
wilfulli out of Goddis net. But ])is net is nevere ful bifore ]?at
men ben in ]>e Chirche, as many as God wole have saved, wij?
o|)er J)at he wole have dampned. Aungels of hevene ben ])0
}>at sitten on j^e banke and draw-un |)is nett in ]?e see of ]?is
world, and bringen hem to Crist at ])e daie of doom. And so
]>\s fishinge lasti]j in tyme of bo])e lawis ; but ]>es angels de-
parten yvel men fro juste men ; and bringen juste men to
hevene, and senden yvel men to helle. And ])us dwellingis in
hevene for dyverse holi men ben diverse vesselis into which
jjei ben takun. And J?e chemyney of fier is J)e fier of helle ;
for alle sich manere of fier, glowing of jjikke mater, shal be
closid in helle at ]>e daie of dome. And how J>is shal be fillid
|)e gospel telli]) after, pe weping ])at shal be in helle is sorewe
Jjat dampned men shal have ; and gnashing of her tee]) is harm
of her lesing ; and ]>is is more peyne Jian ]>q firste is.

Alle ])es ])ingis undirstonden Cristis discipHs; for oure good
maistre tau3te hem more speciali. And herfore ech bishop
and ech curate in }>e Chirche shulde cunne ])is lessoun, to teche
it to ])& peple. For at ])e dai of dome ])es uncunnynge prelatis
])at can not })is lore shal be unknowun for to come to blisse ;
and })erfore we shulden ou])er denye for to be prelatis, or, 3if
we ben prelatis, we shulden cunne Goddis lawe, and preche
it to ]?e peple, ^if we wolen come to hevene. And ])us se[]>
Crist of sich goode prelatis, ]>at herfore ech writere, tau^t ]>\is
of God, is liche to an housebonde man ])at ordeyne]? for his
hous ; si]) a prelate shulde more ordeyne for goostli fode ])an
an housebonde shulde ordeyne for bodili fode to his folk.
And as ])is ordeyning is betere, for ])e soule passi]) ]>e bodi,
so ])is defaute of goostli foode is more dampnable bifore God.
And ]>es prelatis ben not writeris ])at ben tau^t of God, for
nei])er ]>ei ben writun in ]>e book of liif, nei])er ]>ei can write
vertues in mannis soule. And so ]>es doumbe men ben not
writeris in ]>e rewme of hevene, but ra])er doumbe foolis in ]>e
rewme of helle ; for as ]>e fend is a king, so he ha]) a rewme ;

WYCLIF.

SERMONS.

289

and alle men |>at shal be dampned mai be clepid J^e rewme of
helle. And ]?es ben rewme of ]je fend, si|) he is jjer alj^er-kyng.
But, as a good housebonde serve)) his meyn^ wi]? olde fruyte
and wij) newe, j^at ben of two 3eris, so a good prelate, |>at
shulde teche his peple, shulde cunne two Goddis la^vis, and
how \q\ acorden togider, and teche his peple, and knowe two
weies S to go ]?e weye of hevene, and flee |)e weie of helle, and
cast out now J)e ritis of \e olde lawe. But mandementis of
|>e olde lawe ben evermore newe ; and, in tokene herof,
a bishop haj? a mytre |)at ha]? two homes, oon behinde and
ano])er bifore ; and ]>es two homes bitokenen |)at jjei cunnen
two Goddis lawis ; and jif J>ei tokene falsly, he is a fals prelate,
and an horned devyl to be dampned in helle.

Of a Virgyn and not Martir.

[SERMON LXXXV.]

Smile est regnu7n coelorum decern virginibus. — Matt. xxv. [i.]

pis laste sermoun of jje Comoun is red in two manere of
festis : — in feste of o virgine, not martir, and in festis of many
virgins ; — and it tellij) \q state of \q Chirche, bo|>e now, and at
|)e daie of dome ; and speciali bi j^is part )?at shulde quyke ]?e
tojjer half. For, ri^t as a man is maad bo|?e of bodi and of
soule, so ))is Chirche shulde be maad of actyves and con-
templatyves. And, for ])is spiritual part shulde be more worj>i
])an |>e to|?er, as J^e soule is betere ])an ]?e bodi, ]>erfore it haj?
name of al j^e Chirche. Crist sei]> })us at j)e bigynnynge : —
P^ rewme of hevene is like to ten virgifiis, J?e which token her
lampis, ajid wente ^ out a'^ens pe spouse and his ivyf; but fyve of
hem were foolis, and fyve of hem weren ware. But pe fyve foolis
token her la?}ipis, but pei token not oik wip he?7i : pes oper fyve
war virginis token oile in her vesselis wip her lavipis.

pis rewme of hevene is ])is Chirche : ])es ten virginis ben \€\

* and teche his ptiple (wo weyes, E.
SERMONS, U

^ wenten, E.

Symbolical
lueaiiinfj of the
bishop's mitre.

The parable
of the ten
virgjins.

Interpretation.

290

WFCLIF'S

jjat ben spiritual, as ben prestis, and religious, and many oj^er
in \e Chirche ; for as \q soule shulde quykene ])e bodi, so ]?es
shulden quykene |?e actyve part. But |?es ten virginis ben
partid in two, in fyve foolis and fyve wise. Alle j^ei ben vir-
gyns herfore, for j^ei ben chast of bodi, and kepen hem from
outward synnes ]>at mai be knowun to si^te of men. And bo])e
]?es partis ben in fyve ; for \e wise shal be in hevene evere in
a sercle of blisse, as fyve is noumbre in a sercle^; and |>e
toj^er fyve foolis shal be dampned in helle wi|)Outen eende.
And as a sercle ha{? noon eende, so shal not peyne of ]jes
ypocritis. And )?us telli]) Crist fair, how bo]?e jjes partis ben
fyve. pis oile is ri5t devocioun^, ]jat alle jjes virgyns shulden
have, pes vesselis of Jje virginis ben jje poweris of her soulis ;
for ri^t as a vessel holdi]? oile, so ])e power of )>e soule shulde
holde rijt devocioun in alle \>e workes ]?at man doi)?. And ri5t
as oile maki|> \q bodi soft, and ever more fleti]> above, so

a Fyve is noumbre in a sercle. On
the mysterious virtues and signifi-
cance supposed by the ancients to
reside in the number five, the reader
may, if he cares to do so, consult
the treatise in Plutarch's Moralin,
U(pl Tov Et rov kv AiX.(pois, and Sir
Thomas Browne's Garden of Cyrus.
The relation of five to the circle, and
also to the sphere, is arrived at in
two or three ways. Pkitarch as-
cribes to Plato the opinion that if
there are more worlds than the one
which we inhabit, there must he Jive,
neither more nor less ; and that, even
if there be only one, that one may
be considered as compounded out of
five subordinate worlds, — the four
elements, and the sky, or fifth essence,
' to which alone,' he says, ' amongst
all bodies, the property of revolving
in a circle naturally appertains.' The
apparent revolution of the celestial
sphere round the earth is evidently
intended. Again, Sir Thomas Browne,
in noticing the singular frequency of
the quinary arrangement in nature,
observes (it is a thing indeed which
many have observed independently)
upon the very large number of flowers
which ha\e/ive petals, as if that was

the simplest and most fundamental
division of a circle into sectors.
' Five-leaved flowers are commonly
disposed circularly about the stylus,
according to the higher geometry of
nature, dividing a circle by five radii,
which concur not to make diameters,
as in quadrilateral and sexangular
intersections.' {Garden of Cyrus, p.
526, ed. Bohn.) The next para-
graph begins, — ' Now the number
of five is remarkable in every circle,'
but as I cannot understand the rea-
soning which follows, I forbear to
quote it In a curious statement
quoted by the editor of Browne
from Mr. Colebrooke, it is clearly
shown that the simplest distribution
of groups of objects round a central
and interior group is a quinary ar-
rangement, while at the same time,
when the groups come to be mul-
tiplied indefinitely, it is necessarily
spheroidal. The reader will remem-
ber also the quinary grouping of
animals by Mr. Macleay, once so
famous, and the remarkable vindi-
cation of the theory in the Vestiges of
the Natural History of the Creation.
^ See p. 247, note A.

SERMONS.

291

devocioun of men maki]? hem soft in her traveile, and makij)
hem ever more H^t to bisie hem for hevenU blisse. pes lampis
ben goode workes in kynde, })at bo]) ])es partis of virgins done ;
but })es lampis brennen not ne shynen bifore God, but jif jjei
have ri3t devocioun in ])e workes ]>at |)ei done. And as oile
ha]> moche of ]>q eir and of jie fier, wel medhd wi]? water, so
men of ri3t devocioun han mouche of hevenli j^ou^tis, and also
myche of charite. And her tribulacioun seme]) litil, and herbi
ben \)Q\ li^t and glad to go ])is litil wey. And J)us Crist, heed
of J>e Chirche, was glad here to renne his^ wey; for he hadde
greet desire to sufFre peyne for mannis kynde. And so of his
oile shulden we take part in goinge of oure traveilous weie.
pes fyve foolis hadden lampis, but ]>ei hadden noon oile wi]?
hem ; for many men in j)is lyf, bo])e oon and o]?er, don myche
good ; but hem wanti]? ri^t devocioun, bi which ]>ei shulden go
li^t to hevene. For al oure traveile here in er])e shulde be don
for ])is ende; to meete wij? Crist and his Chirche ri3tli at J>e
dai of dome. And j^e Chirche J^at come]? from hevene wi]?
Crist at ])e dai of dome is clepid ]?e wif of Jesus Crist ; for })ei
ben weddid ever togidere.

It were for to telle here how devocioun wanti]? in clerkis ;
as popis taken ]?er stat here for a foule devocioun, to be wor-
shipid in |)is world and have moche of worldli lordshipe. And
so done |)es cardinalis and |)es bishopis also. Curatis taken
benefices for ]>e same cause, but lesse ; and preestis taken her
ordris for devocioun of ten mark ^ ; religious possessioneris

^ \>is, E.

respecting the salaries of non-bene-

* for devociotm of ten mark.'] This
sounds like a phrase in common use
at the time, as if one were to say
now that a curate took orders for
his £100 a year. The passage is of
some importance, as showing that,
in spite of the efforts both of the
court and the bishops to keep down
the salaries of priests, the average
rate of pay to a working priest,
(the passage has nothing to do with
the parsons of livings,) in the reign
of Richard II, was ten marks, or
£6 13s. 4t/. per annum. It may be
as well to take this opportunity of
putting together a few particulars

ficed clerks in England between the
thirteenth and fifteenth centuries.

A constitution of Stephen Lang-
ton, dated in 1222, thus regulates
the pay of vicars perpetual : —

' Statuimus, ut vicario perpetuo ad
minus reditus quinque Marcarum as-
signentur, qui scilicet pro quinque
Marcis solet dari ad Firmam ; nisi
forte in illis partibus Walliae sit . . . .'
where the parish is too poor to
afford so high a stipend.

Five marks then were esteemed a
competent salary in the early part of
the reign of Henry III. Nearly a

The indevotion
and worldliness
of the clergy,
from the Pope
downwards.

U 2

292

WrCLIF'S

for devocioun of her bely; and many freris taken her stait to
lyve lustli in |)is world, for ellis )>ei shulden be laborers, and
\yvt hard lyf in lewid stait. And so devocioun of clerkis,
fro Jje firste to \q laste, is studie of avarice, and no trewe devo-
cioun ; and so freris, in her statis, wanten ri3t devocioun ; for
jjci taken not her degres, nei]?er in scole, ne in ofifice, for ri3t
devocioun to renne ]>e weie j?at Crist ha]) tau3t. And |)ei wolen
not be confessours, — speciali of lordis and ladies, — for \q
devocioun j^at J^ei have for to make her soulis clene, but for
devocioun of worldli likyng, J)at ])ei taken wij? })es folk, (for |)us
])ei ben exempt from cloistre and from risyng at mydnyjt, and
fro fastinge in her fraitour ^ ^, and ojjer workes of obedience,) and

^ f^^y'oy, E.

century and a half later the standard
had varied but very little. In a con-
stitution of 1362 Archbishop Islep
ordains that a priest simply cele-
brating ' annals,' or masses by the
year, for the repose of departed
souls, shall be satisfied with five
marks a year, but that if he have
also cure of souls, he shall receive
six marks. Following up this con-
stitution, the act of 36 Edw. Ill
(1363) prohibits under penalties any
layman from paying more than five
marks a year to a priest residing in
his house, and having no cure of
souls.

The next fifty years witness a
rapid change in the value of money.
Archbishop Sudbury orders that the
stipends which Islep had fixed at five
and six marks, shall for the same
duties, ' on account of the changed
times,' be raised to seven and eight
marks respectively. But these were
doubtless the minimum rates, and in
practice more was usually given.
There is even distinct evidence that
ten marks was a customary rate of
salary for a priest to ask. The act
of 2 Henry V (1414), after reciting
the act of Edw. Ill previously men-
tioned and setting forth that the
priests ' which now be ' will not
serve but for twelve marks, or ten
inarlis by year at the least, to the
great damage of the king's liege
people, enacts that seven and eight

marks shall be the legal salaries,
unless by special license of the or-
dinary ; nine marks not to be ex-
ceeded even in that case.

But the changing times soon ren-
dered this statute ineffectual, if it
was not ineffectual from the outset.
A constitution of Archbishop Chi-
chely, dated in 141 5, ordains that
all through the province of Canter-
bury the stipends of needy vicars
shall be augmented as a general rule
to at least twelve marks a year, if the
pai ish revenues equal that amount.

The above particulars are found
in Gibson's Codex Juris Ecclesiastici
AngUcani, pp. 748, 755, 938-9.

In the provmce of York the rates
appear to have been lower. From
the Tes'ainenta Eboracen&ia, published
by the Surtees Society (vol. ii, p. 1 18)
it appears that at York, in the middle
of the fifteenth century, the customary
payment in respect of a single mass
was fourpence Thus in a will dated
in 1446 we find — 'Lego ad quinde-
cim missas pro anima mea in ecclesia
Sti Nicholai apud Novum Castrum
super Tinam Vs.* And the ordinary
annual payment at the same period,
to a priest celebrating masses for
the repose of souls, was in York-
shire seven marks.

In preparing this note I have been
greatly assisted by Professor Stubbs.

•'' Fraitour, or frey'.our, is a cor-
ruption of refectorium, in old French,

SERMONS.

293

lustis, )>at Jjei have wij? ladies, ojjer jjan )?ei shulden have at horn.
And jjus ])es laste folk semen virginis ; but jjei ben foule putis.
And assaie her wordis and her lyves, and )>anne \>om maist
betre wite. Defaute in ^ oile of ^ o|)er beggers jjat ben walkinge
in |)is world mai men see jjat take hede, and of o}>er pore men
bojje, as trowauntis can feynen hem sike and defourme hem in
bodi; and ])is is foul ypocrisie and no ri3t devocioun. So it
is to drede to many J)at ben pore and lyven chast, jjat ])ei shal,
at ]?e dai of dome, wante oile in her lampis.

Buf whafine pis spouse made divelling, alle pes virgmes napten
and sJepten. Bi which wordis God undirstondij) many faire
wittis. And goode napping of J^es fyve wyse virginis is short
dej? |)at ]?ei have here to tyme of \q dai of dome. For ])is dej?
is clepid slepinge ; but jjes foolis slepen ever bi slepe of ever-
lasting synne. And so Jies ten al togidir slepten and nap-
piden on J)is manere ; but foolis slepten J>is longe sleep, a part
here and a part in helle. And jjus dwelling of ]?is spouse is
abidinge to J?e dai of dome. Certis at mydni^t was maad a crie :
Lo ! pe spouse comep^ go y out ayns htm. pa?me risen up alle
pe virgyns, and maden per lampis /air. And pes foole virginis
seiden to pes wise virgyns ; ^yve y to us of yure oile, for oure
lampis hen quenchid. And pes wise virgyns answer iden and seiden,
Lest it suffice 7iot to us and to yu, go y raper to hem pat sellen
oile, and bie y oile to yu silf. And while pet iventen to hie oile,
pe spouse cam. Arid pes virgyns pat weren redi entriden^ in wip
pe spouse ; and anoon pe "^ate was shut. "*

pis myddil of ]?e ny5t is j^e tyme Jjat Crist shal come to ]?e laste
dome. For certein enchesoun }?is tyme is ny5t ; for it is derk
and unknowun to men whanne it shal be, and whe})er ])ei shal go
J>anne to hevene or to helle. And it is Jje myddel for ]?is en-
chesoun. It is after |?e derknesse, ]?at goij? bifore jjis jugement,

0/, K

in, E.

refreiior. It means the dining-hall
of a monastery. In later times the
word was further corrupted to Frater-
house. Thus Davies, in his Ancient
Rites and Mo?mfne?its of the Chirch of
Dia-hatn (1672), says, ' In the south
alley of the cloisters is a fair large
hall, called the Frater-House, finely

^ So E ; entyide, A.

wainscoted on the north and south
sides, as also on the west.' See Hal-
liwell's Glossary. Benoit, in his
Chronicle of the Dukes of Nor-
mandy, 1. 10998, writes, — * Cloistre
i fist faire e dormor, Celier, quisine.
e refreitor.'

Interpretation
continued.

294

WFCLI F'S

and bifore ]?e derknes ]>at ever shal be in helle. pis crie is warn-
ynge of aungels, ]?at shal be to ]>is daie, jjat Poul clepid j^e laste
trompe, and sum, Gabrielis horn, panne shal it be seid in sen-
tence : Lo, now come)) \)Q spouse of holi Chirche ; go 56 a5ens
him. And J)is bidding of God shal not be a5enseid. And ])us
men J)at shal be savyd and dampned, shal rise a3ens j^is daie of
dome, and make hem redi to answere of dedis Jjat ]>e.\ have
done. And jjanne her conscience shal be open of alle |>e
lyves ]?at J^ei have led. And ]>us shal ]>es foolis wite ]?at hem
failide devocioun, and herfore J?ei shal be dampned, but ^if ]?ei
can excuse hem. pe axing of ]>es foolis of men j^at shal be
saif, is a privy wishinge of ])es founed virgyns, Jjat J^ei taken
part of devocioun of seintis; and wel mai jjes be foolis j^at
jjanne have siche desiris. But jjes men ]?at now dremen an ac-
cident wij)Outen suget mai falle aborde wi]? jjese foolis, and axe
j)is as possible. pe answere of J^es wise virginis telli]? treuj^e
to ])es foolis, how devocioun j^at Jjei have suffici|> not for hem
bo])e ; and J^erfore shulden j^ei go to seintis, jjat sellen in weye
devocioun. But ])at tyme is passid now ; and so moten nedis
jjei dispeire. And in tyme jjat |?ei J^enken J^us, how ])ei shulden
have lyved ri3tfulli, and have had devocioun in good workes
])at J>ei diden, come]? Crist to ])e dome, and taki|) to heven just
men. Alle j^es jjingis have ordre of kynde, al if J^ei hav not
ordre of tyme. At pe laste comefi pes founed virgyns^ and seien
to Crist in pis wise : Lord, Lord, opene to us. And Crist an-
swerip unto hem : Sopeli, I seie to '^ou, I knowe y)u not : GoiJ?
forj) 30ur weie. And per/ore, wake y, seip Crist, for y knowun
not pe daie, ne pe hour, pis comyng of jjes fool virgins, after
|)at seintis ben in blisse, is grutchinge of her conscience a3ens
Goddis jugement ; and criyng of openyng of Crist is languish-
ing to come to hevene. But answere |)at Crist 3eve]) a3en,
is stabling of her peyne in helle ; for ]?ei shal ])anne be certein
Jjat her double peyne in helle moot nedis be, bi Cristis juge-
ment, for her wickid lyving here. And so her double criyng
Jjanne is her unfamous conscience ; for Jeanne hem shal wante
fame, bojje of j^is world and of })e toj^er. And ])us, as Crist
concludij) ofte, alle manere of men shulde wake, si|> }5ei knowen
not J^e daie of dome, ne hour in which J>ei shal be deed.

SERMONS.

295

PROPRIUM SANCTORUM.

[Bishop Bale, in the later edition of his Summarium, dated
Basle, 1559, thus enters the following series of sermons for the
Propriiim Sanctorum on his list of WycliPs works : —

In Evangelia festivalia, lib. I. ' Hoc Evangelium historice narrat.'

The writer, whether Wyclif or not, composed the thirty-eight*
sermons which follow upon gospels which he took, partly from the
Proprium de Tempore, partly from the Proprium Sanctorum or
Sanctorale, of the Sarum Missal. The title ' Proprium Sanctorum '
is not therefore strictly appropriate. Those on gospels taken
from the 'Proper of the Season' are ten in number, and are
numbered in the present edition LXXXIX to XCVII and CIV.
The offices for the first nine of the festivals thus included in
the writer's plan, stand all in close juxtaposition in the Sarum
Missal, except that the office for St. Thomas of Canterbury (Thomas
a Becket,) comes between those for the Holy Innocents and the
Sixth Day after Christmas, and St. Sylvester precedes the Cir-
cumcision. The omission of St. Thomas' feast by the writer is
perhaps significant, and may be taken as the first premonitory
symptom of the storm raised against the Archbishop's memory, and
against the popular devotion to him, in the reign of Henry VIII.]

pE Gospel on Seint Andreus Evyn.

[SERMON LXXXVI.]

Stahat Johamies. — John i. [29.]

pis gospel tellij) in storie, how Crist gederide his disciplis,
and sei]>, ])at Joon stood and two of Joones disciplis, mid Joon
biheld Jesus wa7idringe, and seide ]?us of him : Lo, pe lombe of
God. Joon Baptist was bifore Crist to make ]>q weie redi to

* By an error of the scribe these
sermons are numbered as thirty-
seven only in MS. Bodl. 788, the
same number being assigned to ser-

mons CIV and CV ; and the mis-
take is repeated in Dr. Shirley's
Catalogue.

John sending
disciples to
Christ.

29*^

WFC LI F'S

Comparison
between the
behaviour of
John the Bap-
tist and the
friars.

him ; and al his entent was to hi^e Crist and his ordre. And
})us whanne he clepide Crist jje lombe of God, he tolde Jje
innocence of Crist, and how he shulde die for man. And ])is
was figurid in sleying of \q Pask lombe. For as jje Pask lombe
was offrid of oo jeer wijjouten -wemm, so Crist was ofifrid at
Pask to bie his Chirche, of jje firste preest ; and ])is preest is
bo])e God and man. And j^us Crist is ]>q lomb of God; and
as a lomb ha]? no kyndeli gendrure, but it is clene wi]?outen
scabbe, so Crist was evermore a virgyn, and clene wi|)OUten
ony synne, Aftd two disciplis of Joon her den him speke, and
sueden Jesus. And Jesus hcrnede ayn and saw hem suyng him,
and seide to hem : What seke y ? And pei seiden to Crist, Maistre,
where dwellist pou ? And Crist seide to hem, pat pei shulden
come and see. pei comen a?td sawen zvhere Crist shulde dwelle,
afid divelliden wip him pat dai ; and it was as pe tenpe hour.
And oon of pe iivo disciplis was Andreu, Symondis hroper, pat^
her den peir maistir Joon speke |)us, and sueden Crist for good
entent.

So|)li Joon Baptist hadde disciplis, to make hem redi to Cristis
ordre. And |>is priour grutchide not, but was fayne J^at \€\
wenten to Crist ; for he synne]? hugeli }>at of two goodis chesij?
]?e worse. And wolde God ]?at oure newe ordris wolden wel
undirstonde ])is storie. panne ]?ei shulden preise Crist and his
ordre, and be mekeli his disciplis, and make ])er disciplis redi
to come to Cristis ordre, and grutche not for ]?ei wenten out
fre from hem to Cristis ordre. For certis Baptistis ordre was
betre ]?an ben alle J>es newe ordris, and he grutchide not but
was ful fayn ]?at }?ei jeden fro him to Crist. And so shulden
alle J?es privat patrons be fayn of ]?er disciplis whanne ]?ei
wenten fro ]?er ordre, and camen freli to Cristis ordre ; for
Cristis ordre is betere ]?an is hern, as we taken here of bileve.
And ]7us alle J?es synnen gretli, ]?at taken ]?is worse and leven
J?e betere. And it is a fcndis envie, on ]?is manere to harme ])er
bre]?ren, and algatis, for a pride bifore, to hie a^en Crist j^er
rotun ordre. And 3if J^ou seie ]?at }?is skile wente for]? ^, 5if Crist
were dwelling here in er}?e, and gedride to him ^ disciplis as he

' So E : A has and.

for\'e wente, E.

^ hym, E.

SERMONS.

297

dide in Baptist tyme; but now Crist is went to hevene, and
men gaderen to hem disciplis; certis |)is feyned skile wolde
distrie alle Jjes ordris. For ]?er patroun, as )>ei seien, is went to
hevene, and dwelU]? wi]> Crist. And 5if ]>er ordre dwelli]> aftir,
muchil more shulde Cristis ordre, sij? Crist is ever wij) his
discipHs o]?erwise |)an |?es patrouns mai. And where |)0U
seiest })at ])es ordris gederen discipHs unto Cristis ordre, certis
jianne jjei erren foulli, to cloute ))us to Cristis reule ; as, if men
varieden ])us fro ])er reule, ]?ei wolden seie |)ei broken ]jer
ordre, si]? ])es ordris acorden more togidere, ]?an ony of J)es and
Cristis ^ ordre, J)at is comoun to Cristyn men, and was bifore
jjes ordris bigan. Lord ! si]) ])es ordris wolden bere hevy \>2X
men wenten to ano]jer ordre, how shulden not Crist and hise
bere hevy })at men wenten out of Cristis ordre? and moche
more ^ ^if fendis lettiden to come a3en freeli to Crist, pis
synne wole Crist juge, ])at is weie, treujje, and liif, how men
letten to wenden his weie. And errour wole not excuse, si})
Poul wende he hadde do wel plesing God whanne he blas-
femyde. pis prisonyng in ])es ordris, ])at letten men to go
freeli out of hem to Cristis ordre, is worse ])an ony o])er sect,
and liik to ])e fendis ordre, ])at letti}) men to go from him. For
fro Crist mai men go freeli unto \e fend ; but ])is condicioun of
])e feend, foundun in })es ^ newe ordris, is sprongen to popis and
to kyngis bo})e, ])at consenten and helpen herto.

])is Andreu fond first his broper, pat is seid Symound, and
seide to him : We han foundun Messi^.pe which is pe grete Crist.
It was comun in ])e olde lawe ])at a greet profete shulde come
of ]>e kynrede of Jewis, and bringe hem to ful freedom; and
})is was clepid Messias, and Crist bi o witt. And Andrezv ledde
■Petre to fesus ; and Jesus biheld Petre, and seide, pou art Symont,
be sone of Johanna : pou shalt be callid" Petre, and be maad
capteyn of apostlis, for vertues })at Y see in })ee. On pe
morewe wolde Crist go out into Galile, and fond Philip, and
seide. Sue me. pis Philip was of Bepsaida, pat was citee of
Andreu and Petre. And Philip fond Nathanael, and seide to him
on ])is manere : Him pat Moises hap ivritun in pe lawe and

^ So E; A has Anticristii, which gives no sense. ^ So in E ; om. A.

^ So E; A ha,s ])is. ' Mes^y, E. ^'clepid, E.

Acts xxvi. 9.

298

WYCLIF'S

Christ teaches
his divinity.

I Cor. ii. 6.

prophetis, we han /ounden, Jesus, Josepts sone, 0/ Na-^areJ^, And
Naihanael seide to Philip, Of Na'^areJ? viai sum good be? And
Philip seide to Nathanael pat he shulde come ajidse Jesus. Jesus saw
Natha7iael coniyng to him, and seide of him : Lo, verili, a man of
Israel in whom is noo gile. And Nathanael seide to Crist : Wher-
of hast Jou knowe me ? Jesus answeride and seide to him, Bifore
pat Philip clepide pee, whanne pou ivas undir pe fige tree, Y saw
pee. And here Crist techij? his Godhed in a maner bi his
speche }>at he seij> here. Nathanael was a wise man, and J>erfor
spak more sutilli. For as Poul sei]?, we speken wisdom among
wise men. Crist telli]> here to Nathanael how he saw him undir
jje fige tree, pat mote be bi his Godhede ; for bodili si^t cam
not J)anne. And Jjus jjat Crist knewe ]?e hert of Nathanael was
bi his Godhede. And j)us Crist tellij?, but privyly, whereof he
knewe Nathanael, — for of his Godhede he knewe him, as Crist
mente in hise wordis. Ajid Nathanael answeride and seide to
Crist : Maister, pou art Goddis so?ie, and pou art king of Israel.
Jesus answeride and seide to him. For V seide to pee pat V saw pee
undir pe fige tree, pou hilevest ; perfore pou shall se more pan
pese. Arid Crist seide to pes inen togider, Sopeli, I seie to r^ou, y
shal se hevene open, and auftgels of God steynge up and comynge
doun upon me, al if Y be, mannis sone.

In ])is story mai we see many treujjis J)at we shulden trowe.
First, how proctours of Crist shulden gete disciplis to him bi
skilful mevyng ^ of Goddis lawe, )>at J?ei mijten freeli come to
Crist, and not bi chaffaryng of erj^eli |?ingis, as ])ese newe ordris
chafifaren. Men jjat comen to ]?es dowid ordris [and] ^ bringen
Jjer cloJ)ing wij> hem, bo]?e for her bedde and bak ; for richesse
letti]? to 5yve hem J>ese ; and over ]?is J>ei moten bringe bo])e
a cuppe and spone to drynke and ete |?eir potage ; for on ]?es
Jjingis is Jjer ]?ou3t. In ))es ordris of J^ese beggaris \€\ have
contrarie maner ; for \€\, al ful of disseit, not wi|?outen gile as
Na]?anael, wij> divers and litil ^iftis, and false wordis, disseyven
children. For )>ei abiden not to ful age, as weren Andrew, Peter,
and Philip ; but bifore men have discrecioun in J^eir childhode
))ei ben \m> begiUd. And so |)e first part of J>es ordris telli]>

ynovyng, E.

■^ om. E; rightly.

SERMONS.

299

how J)ei shal ever be nedi, and j^at o|)er latter part telli]?
how |)ei shal ever be bigilid ; but on neij^er of |?es maners chees
Crist his disciplis ; but ]jes men likli ben oblishid unto fendis —
to ]?e fend jjat is Mammon, and to ]?e fadir of lesingis. And
bo|)e ))es ben fendis, as ben alle J^at shal be dampned. But
here j^es ordris fagen, and seien, we knowun not j^es entrees,
for ]>es ordris wij? possessiouns bi \\s cause taken men wi|>
goodis, ]?at ]>e worlde slmlde knowe ]jat ]?ei take not beggers,
but riche, as jiei shal ever be. pe freris seien, J>ei taken in
children, for j?ei ben moost innocentis, and li3t to norishe in
Goddis lawe, as ]?ei ben at ]>e bigynnyng. But nei])er of |)es
grounden hem in Goddis lawe bi ]jer dedes. pe firste word of
j>e firste ordre techi]? how he partij> wi]? |>e tojjer patroun, and ])e
to|?er parti]? wij? him in synne, as seintis parten in good. Sojjli
})es possessioners maken in J>er professioun Jjat J)ei professen
povert, chastite, and obedience to Crist, and at ]je bigynnynge
]?ei moten nedes professen ]?e contrarie. And in tokene of ])e
firste, ]?at Jjei han renounsid ^ povert, and ben oblishid to worldli
richesse, |>ei bringen her cuppe and her spone, in tokene ]jat to
drynke and pulment ]?ei ben oblishid bifore o]?er; and bojjc
})es ben no povert to sue Crist, but ]?e contrarie. pes freris, J)at
oblishen ]?er bre])ren bi falshed and o]?er giles, maken jjer pro-
testacioun J)at ]?ei forsaken after treuj^e ; and in reule of J>e fadir
of lesingis ])ei wolen drawe to ]?e dej) dai. And 5if disseit of
5ong men bi Goddis lawe shulde be dampned, muche more
disseit of children J)at wanten discrescioun, but han |)er eldris
for l^er keperis ; for ]>ei wittis wanten kyndeli ^. And si]) God
sei]) in his lawe, ]jat whoso steli]? a man, he shal be kild bi
Goddis lawe, it seme]? Jjat alle J>es benperis shulden be kild of
God by skile ; for si]? ])efte is taking of o]?er mennis J)ingis,
a^ens ])e wille of ]?e lord, it seme]? ]?at J^is takyng of children,
]?at freris shulden have bi noo lawe, is taking of o]?er mennis
jjingis, for taking of fadirs ])ing and modirs. And ])is tresour
is moost presciouse and ful costli to ]?es fadirs. And where it
be a^ens ]?eir wille, examine hem, and ]?ei shal telle. And }?es
children comen in bi ]?efte, and ]?ei ben ]?eves in al her lyf, to

^ So E; re?iotmsi\), A.
a That is, are naturally deficient.

Hypocrisy of
the reirulars.

Ez. xxi. 16.

300

wr CLIP'S

Why Natha-
nael was not
chosen to be
an apostle.

Why some
apostles were
left for a time
in the world.

caste how J>ei shal cleke to freris alle J>e goodis jjat ]?ei mai
geten, ou]jer of ]jer frendis or of oj^er, bi what menis |?at )?ei can
caste. And |)es ordris folwen more to fendis |)an don Jje firste
ordris of Mammon.

Over ])is, men douten comunly, whi Crist chees not Na-
thanael, si]? he was witty and good to be Cristis apostle. But
here men seien comunli ]?at ]?er ben many chesingis of Crist.
Crist chesi]? sum to his disciplis for to come afterward to
blis. And ])us men supposen J>at Crist ches jjis Nathanael ; for
Crist preiside him ful myche, and algatis of ^ virtu of treu])e.
And ]jus Crist haj> many disciplis Jjat ben hid, as Nathanael, as
was Joseph and Nicodeme and o]?er, til Jjc dale of dome ; for
ever Cristis ordre shal laste, and tellen here o])er ]?er defautes.
But ]?is Nathanael was to wiis to be chosen Cristis apostle, for
Crist wolde shewe bi miracle, bi rude ^ men to turne J>e world.
And J)us he wolde make up of fisheris and o]?er comunes his
apostlis, and make hem passe in witt and wisdom alle o]?er
men of |>is world.

But 5it men douten comunli how Crist chees here jjes |?ree
apostlis, and toke hem^ not anoon wi]? him, but lete hem wende
into J^e world and lyve comun lyf as laborers, as it was tau^t in
Petre and o])er. But here we trowen ]jat Crist dide ]?us to con-
founde ]?es cloistreris ; for Crist wiste wel j?at \€\ shulden come
and disseyve muche of |)is world, and seie ]jat it falli]) not to
hem to labore, ne dwelle out of Jjer cloistre, si]? J?ei passen ojjer
men in newe signes \2X \€\ han founden. And to distrie J)is
ypocrisie dide autor of religioun jjis : — he chees not |>es dis-
cipUs unto cloistre ]>at he dwelte inne, but into place removable,
as was Moises tabernacle. And J>is is better ordre here ; si)>
here we have noo citee dwellinge, but here we seken Jje blisse of
hevene. And ]?us wente Crist on jje morewe in to ]?e contre of
Galile. But men seien comunli ]?at Crist clepide ofte his dis-
ciplis : first, to be homely wi]) him, and leve sumwhat of worldli
curis ; after, whanne jjci weren more ripe, to suen him bo]>e dai
and nijt, and si)), after his resureccioun, to don |jer hi^e apostlis
workes. And ])us was Poul chosun to be apostle after J)e

««, E.

busloiise, E.

^ So E; om. A.

SERMONS.

301

assencioun of Crist ; and anoon he wcnte and prechide and
dide as hi^est apostle shiilde do. And algatis we ben taujt bi
Crist to flee prisonyng of men as |?eves. But 5if |>ei wolen
dwelle wi)> Crist, )?ei shulden freeli do J)er werkes, and avente
hem in j?is world, and be not weddid wij> er]?eli |)ingis. Soj) it
is )?at Crist sum tyme constreynede men, shewinge his Godhede;
as Crist smot Poul doun, and turnede his herte to love of him.
But he wolde jjat his ordre stood in pacience, mekenesse, and
charite, and speciali to turne ]?e world fro richessis and lustis of
bodi : but ]jes newe religious reversen Crist in alle ])es ]?ingis.

f'E Gospel on Seynt Andreus Day.

[SERMON LXXXVII.]

Amhulans Jesus juxta mare Galilee. — Matt. iv. [18.]

pis gospel of Mathew telli]) how Crist clepide foure apostlis :
Petre and Andrew, James and Joon, fro craft of ]?er fishing.
And so seij? Mathew Jjat Crist wandride hi pe water of Galile.
Ebreus clepen ech water a see; and so ech ryver is a see.
And })is ryver of Galile likide Crist ofte to wende^ biside it.
Crist saw }>es foure brejjeren j^at weren fisheris in ]?is water.
First he saw Symoimd Petre, and Andreu pat was his hroper,
putting per nett into pe water ; for pei weren fisheris. And he
seide to hem, Come after me, and Y shal make ■^ou to be maad
fisheris of men. Crist spak ofte bi his manhede, and dide
worship to his Fadir ; as here Crist bad J>es two disciplis ]>at
l^ei shulden come after him, — neijjer go bifore him ne come
aside in J?er lyvyng, — but as \€\ sawen |)er maistre lyve, so
shulden \€\ sue him in \€\x lyf. And herfore Crist reprovede
Petre, as |>e gospel telli)? after, and seide; Go bihinde me,
Sathanas, for j?ou savorist not Goddis ]?ingis. Crist clepide
not j?es two apostlis to his chaumbre to ete applis ; but in |)e
comun feld, he clepide hem fro worldli traveil, and tolde hem

The calling of
Peter and
Andrew and
the two sons
of Zebedee.

> go, E.

302

WFCLIF'S

The gospel in
everj' part true
and self-con-
sistent.

Attack on the
friars.

Papal appoint-
ments to
bishoprics
and benefices
discussed.

of a betere traveile, in which ])ei shulden take men. And pes
two anoon lefien per netits, and per boot, and sueden Crist.
Mathew telli]? not how fer jjes apostlis sueden Crist; but oo
|>ing we trowen as bileve, — ]?at no gospel contrariej? to o]?er,
and no part of |je gospel is fals ; but ech part acordij) to ojjer.
We trowen also ]?at Jesus Crist mevede j)es men, boj^e wi]?inne
and wi|)Oute, and shewide his vertue in ]?er soulis, and made
hem bowe to his bidding. But God forbede ]?at we shulden
trowe, for men wolen not bowe to us, j?at we shulden clepe
hem worldli, contrarie to Cristis cleping, or ellis grounde a
newe ordre, as we wolden passe Crist. For if we wolen holde
Cristis ordre, we moten nedeli sue Crist. And J)us it seme]? ^
to many men J>at patrouns of ])es newe ordris gon bifore Crist,
as Sathanas ; and leeven and dispisen his ordre.

Ajid Jesus goinge forp pennes, saw op ere two breper en, James
and Joon, ivhiche weren Zebedees children ; and wip pis Jadir
in pe boot, beetinge per nettis to take fishe. And Crist clepide pes
two brepereji ; and pei anoon lejten per fiettis, and per Jadir, and
sueden him; for |?es two disciplis weren meevyd of Crist, as
o])er two, and it seme]? ]?ei loveden more Crist, for ]?ei leften
more ])er fadir ; and ]?us j^ei weren wor]>i of Crist, si]> J>ei
loveden him so muche. For Crist sei]?, whosoever love}? ony
man more |?an him, he is not wor|>i of him, and so not wor|>i
of heveifli blis. It is told ofte bifore of alle ])es newe ordris,
how Jjei ben not groundid in Crist, ne in ony dedis ]?at he dide.
pei done sumwhat Jjat is good, and many ]?ingis amys ; and
so stondi]? ]?er cloutid reule, bo]?e in good and in yvel ; and Jjus
is Macometis lawe and conjourisons maad. And shortli, noon
yvel is suffrid, but ^if it be groundid in good.

But it were to wite over, whe]?er ]?ese chesingis J^at preestis
maken, and ))is dowyng ]jat ])ei have, ben groundid in Goddis
lawe. And trewe men witen wel ]?at bo]?e ]jes reversen Crist.
As anentis })is chesing, foolis maken J)is resoun. Crist chees
him apostlis, and prelaUs shulde sue Crist, and speciali popis

a Two leaves of the MS. E (Douce
321) are here wanting; the hiatus,
beginning at this point, extends to
the words ' muche in gloterie,' in-

clusive, on p. 306. The text is
therefore solely dependent on A,
up to that point.

SERMONS.

3^?,

and bishopis ; whi shuldcn not pci chese curatis ? for ellis
shulden officeris perishe, and, bi defaute of hem, Goddis hous.
And |)us |>es two j^ingis wolen sue : |>at ojjer popis shulden not
sue Crist, or ellis )>ei shulden chese prelatis, as jje popis lawe
techi|>. pe secounde J^ing })at sue]? here is foule inconvenient,
]7at |)e pope, Cristis viker, ]?at ha}? his Chirche for to kepe,
shulde lete jje Chirche perishe for defaute of siche chesinge.
And it is fittinge |)at \e pope, |)at haj? more witt and autorite,
shulde ordeyne for |?is chesing, sij? he is heed of holy Chirche.
Here we shal suppose, first, ])at we speken in ]?is mater, as if
\q pope hadde not ^it ordeyned lawis of sich eleccioun, but
how Goddis lawe and resoun wolde teche for to worche here ;
and j)anne many men })enken ])at }>is eleccioun shulde not be,
si|> it mai not be groundid in resoun ne in Goddis lawe. And
to |?e resoun jjat is maad for })e contrarie part, we shal suppose
j)at ech man, but algatis ]>q pope, shulde sue Crist. But ^it,
for dignite of Crist, men shulden ever putte him bifore, and
5yve to Crist a worjnnes ]?at mai oonli acorde to him, for ellis
Crist were not abbot over alle ojjer men, and maister over alle
hise bre])eren, as he is boj^e God and man. And Jjus ech o]?er
preest shulde mekeli sue Crist, and nei]?er go evene wij? Crist,
ne bifore him, as dide Petre, and ])erfore he was clepide
Sajianas, and beden go bihynde Crist. And |)us a perel in |?e
Chirche, j^at Poul tau5te for to come, is, |)at Anticrist hi^e him
above Crist, bo))e God and man. And |>us we graunten ]?at
Crist chese to him apostlis and o]?er disciplis, ojjerwise ])an ]>e
Pope of Rome mai or can chese him servauntis ; si}) Crist was
bo|)e God and man, and knewe alle j^ingis })at shulde be, and
wiste fulli what was best, and wrou^te ever wi}?oute defaute.
And })us sei}) })e gospel bifore, }?at disciplis sawun where Crist
shulde dwelle; for alle };ingis jjat Crist dide he shulde do so
for |)e beste. And J)us ^if Crist chees disciplis, jje pope shulde
not })erfore chese \\i?. ; for \>e pope mai not be evene wi]? Crist,
in witt, ne in autorite ; but he shulde sue Crist here as diden
Cristis apostlis bifore. Goddis lawe telli]?, whanne ))ei chosen
Mathi as })e twelfj^e postle of Crist in })e stede of Scarioth, ]?ei
kepten |>is ordre in \\s eleccioun : \e\ chosen two, }je whiche
})ei wisten moost able to be apostle, and moo |)ei wolden have

2 Thess. ii. 4.

3^4

WFCLIF'S

The Pope's
proceedings
appear to
identify him
■withAntichrist.

chosen jif )jei hadden knowe siche moo ; but, for ])ei knewun
not ]>e beter of Joseph and Mathi, j^ei putten it in Goddis juge-
ment whe]?er of ]>es two Crist wolde have; and preieden ful
devouteli, si]> Crist knewe \q hertis of men, |)at Crist shulde
shewe whe|?er of ]?es two he hadde chosen, bi casting of lottis.
And sijj Petre and ojjer apostlis weren in Jjis chesinge, and ]?ei
weren moo, and more witti, ]?an |>e Pope of Rome, it seme]?
|)at he shulde after hem make his more elecciouns. Apostlis
chosen preestis in contres |>at ]>ei wenten bi, and maden hem
dwellinge curatis ; and |?ei hadden myche goodis. But apostlis
weren algatis pore men and overseeris ; for j>is poverte was
perfeccioun ])at felde more to hem. For Crist, her alj)er
maister, was moost pore man. But o])er fourme of chesinge can
we not grounde in Goddis lawe. And si]? Crist, God and man,
chees so fewe men in |)is office, and ]?e pope chesi]) so many,
wijjoute si^t in Godhede, it seme]? J^at he is hied over Crist,
and so over al ]?at is seid God. For certis Crist my^te not
make al Jjes eleccions ; si]? Crist ne my^te not chese, but ]?at
he saw |)e Godhede chese. But popis chesyn, for moneie or
for preier of princis, many men jjat ben unable to here haly water
in chirchis ^ Lord ! si]) Crist my5te not do J?is, — and \\s ]?ei
taken for excellence, — how sich men hien hem not above Crist
and al ]>at is God ! for certeinli Crist my^te not make siche
elecciouns. pes men suen not Crist, as diden Peter and ojjer
apostlis, but algatis gon bifore Crist. And so Crist clepide
hem Sa|)anas ; sij) Crist accepti}? not persones, but taki]) ech
man as he is wor]>i, sum men goode and sum men fendis, after
]?at jjei suen Crist. And ])us it seme]> to many men, ^if ])e
Pope wolde be Cristis disciple, he shulde leeve J>es elecciouns,
or use hem as Petre dide. Wei Y woot })at Crist forsook to
juge in temporal goodis ; and ]^is jugement, evyl done, is myche
worse to ]?€ juge. And ])us aposdis makinge preestis hadden

» ' men t>at ben unable to bere haly
water in chirchis.'] This may either
mean laytnen, — men who are not
qualified to discharge even the hum-
blest ecclesiastical function, — or, as
I am more inclined to believe,
clerks, so ignorant and incompetent
as to be unfit even for the duty of

an acolyte in carrying the Asper-
sorium with holy water, for the
priest to use in the ceremony of the
Aspefges. To bere is the expression,
not to use, for the act of sprinkling
could only be performed by a priest.
See Ferraris' Bibliotheca, articles
Aspersorium, Aqua Benedicta, Ordo.

WYCLIF.

SERMONS.

3^5

shewing of God ; for ellis j^ei hadden do folili in j^ingis |>at }>ei
knewen not. And ^if j>e pope lefte |)is )?ing for peril })at lie]?
jjerinne, holi Chirche shulde not perishe, but profile more ]jan
it doi}> now. For jjanne weren bishopis ful apostlis and pore
men as |)ei weren first, and not chargious to ])Q peple, but
doinge |)ingis ]?at felde to hem. And so, wi]>outen sich signes,
mi^te ]?e chirche be wel governed. And ])us is )?is resoun as-
soilid ])at was first maad for ]?e pope, |)at he mot nede, for Cristis
love, and for love of his Chirche, be ])us occupied, for prelacie
]?at holi Chirche must nedis have. Certis ]>is is a false ground
and mychel harm come]) ])erof. But whanne o blinde ledi])
a blynde, ])ei fallen boj^e in J^e lake. And ])us seien men, Jjat
coveitise of worshipis and worldli goodis blinden prestis bi
symonye, ])at al ])e chirche fari]) ])e worse. And ]?us mai men
see here. If })es prelatis wolden sue Crist, and putte his
Chirche out of peril, J^ei shulden leve ])is, as Crist dide. But
bo])e }?is chesing of ]?e pope, and o}>er ])ing Jjat bringi}? ^ herto,
is brou5t in bi })e fend, and not bi Cristis autorite. For certis
Crist mi5te not himsilf make ])es elecciouns. But as ]?ei seien,
}>e pope mai make a lew^id man, for money, a greet bishop on
his chirche ; but ]?is is chirch of wickide men.

And ]jus alle })es popis lawes, biside ])e lawis ])at Crist made,
and alle ]>e dedis })at he doi]? ])at ben not groundid in Cristis liif,
ben ful venym to ]>e chirche, — ^if a man durste seie })us, — and
popis lawis beren no streng])e a5ens men ])at holden Jjis. Lord,
what vertue is in }?is lawe ! — })at 5if two han \q popis grace,
at o tyme, in oo cuntre, where many benefices mai falle, he J^at
presenti]) first his grace, he shal be sped bifore ]?e to]?er. It
ha]) fallen ofte tymes, and so mai it falle hereafter, Jjat two men
have grace at oo tyme of oo collacioun, and ]?e more unable
man, ])at lovej? more worldli good, presentij? first his grace to
patrons, — for Scarioth slepi]? not, — and Jeanne, bi vertue of ]?is
lawe, shal })is fend be putt bifore, and })is good man putt
bihynde. But ])is is yvel fruyt of lawe ; and God my^te not
make ])is lawe, for God my^te not do amys. How mai ony
viker of Crist sue Crist in doinge ])us .? But certis he goij? bifore

SERMONS.

a That is, contributeth,
X

3o6 WFCLIF'S

Crist, or ellis on o]>er side weie. What woot J)e pope )je stat
of contreis of many hundrid myle from him ? And wordis of
false coveitouse men shulden not in ])is lede ]>e pope; but
he shulde lyve as Crist ha]? tau^t, and not ])us blyndeli lede j>e
Chirche. Of J?is comen a ]?ousand errours, ]?at siche prelatis
fallen ynne. pei seien ])at jjei mai not synne in j>is state, as
Crist my^te not ; for Crist ha]? hi3t to his Chirche, ]?at he shal
never faile to it ; and ])us jje pope is God in er]>e, and ]?e moste
blessid fadir. Sich heresies ben sowen, jjat a man ]?at lovede
Crist, shulde, for to suffre dee]>, a^ens stonde ]?es heresies ; for
it were all oon to seie ]?us, and to putt Anticrist above Crist.

On EIjTEh DAY OF SEYNT ANDREU a.

[SERMON LXXXVIIL]

The necessity
of penance.

Postquam autem traditus est Johannes. — Mark i. [14.]

pis gospel telli]), as o]?er bifore, of chesing of Cristis Apostlis.
And it seme]? \2X Crist prechide first whanne Baptist was taken
to prisoun. And 5if Crist prechide privyli bifore Baptist was
enprisound, \2X was in anojjer manere ; for Crist wolde jeve
Baptiste his time. After pe iyme pat Joon was traied in to pe
prisoun of Eroude cam Jesus in to Galile, prechinge pe gospel of
Goddis rewfne; and seide, pat tyme is fulfillid, and pe rewme
of God shal come. Matheu telli]> how Crist bigan to preche
fro ]?e tyme \2X Joon was taken, and toke ])e same word for
his teme ]>at Baptist toke whanne he prechide : — Do je pen-
aunce, for ]?e rewme of God shal come. It is knowen of
Goddis lawe, how mannis kynde was exilid for synne of our
firste fadir ]jat stood muche in gloterie^; and so resoun of God
axide Jjat comyng ajen of ])is rewme shulde be gete bi penaunce
contrarie to gloterie. And herfore Crist, oure first fadir in

a There is an office for the octave
of St. Andrew's Day in the Sariim
missal, and from it the writer took
the gospel here preached upon. The

Roman missal has no office for the
day.

" See note on p. 302.

SERMONS,

307

spiritual gendrure, tau5te us for to do penauncc contra rie to
Adam's lore ; and Baptist, \>2X was Cristis spouse ^, taujte
bifore Jje same lessoun. And, for Goddis kingdom is to come,
and not wi|?outen sich penaunce, ech man jjat wole have
hevene shulde be aboute to do sich penance. And Jjus J^e
cause of Crist is pleyn to men ])at wole undirstonde it. And
j)is forjjinking is not ynow^, but 5if trouj^e be joyned ])erwi]?.
And herfore sei|) Markus^ Gospel: — Forpenke y and irowe y
to pe gospel. Penaunce disposi|> a man to take byleeve over
a beest, and Jeanne bileve ordeyne}? him to be groundid in
o]jer vertues.

And Jesus wendinge forper hiside pe see o/Galtle, saiv Sy mount,
and Aiidreu his broper, cas tinge her nettis in to pe water; for
pes two weren fisheris. And Jesus seide to hem, Come y after
me and Y shal make yii to be maad fisheris of men; for my
Fadir shal m.ake |>is. And anoon pei leften per nettis and sueden
him, as his disciplis.

It is noo drede Crist movede })es men, bi his Godhede, in
j>er soule, and disposide hem to religioun fro ]?e tyme }mt he
5af hem witt ; for siche men wolde Crist have to grounden
men in Goddis lawe. But here men douten comunli whi Crist
lovede Jjus fisheris, and hunteris he lovede but litil, as Lameth
and Esau. But here shulden we bileve ]>at Crist accepti]? noo
persones ; but after }>at he maki]> hem good, he lovij? hem more
or lesse. And so fisheris weren betere men, and jjerfore Crist
lovede hem more. But jit stondi]) ]?e doute moved, whi Crist
made not hunteris betere men jjan fisheris, si)> it is more gentil
craft. Here is no greet questioun ; for God mai worche as he
wole. But 5it men seien here, J^at fishing is |>e porer craft, and
more acording to men, and neer ]je state of innocence; and
j?erfore Crist lovede it |)e more. So]?eli men hunten in Lenten,
and gentil men, — to have ]?er game, whanne ])ei have noon oJ>er

* Markis, E.

» St. Gregory (Homil. xx.), in
commenting on the text, * He that
hath the bride is the bridegroom,'
says, ' ac si [Johannes] diceret : ego
sponsus non sum, sed amicus sponsi
sum.' But our author, possibly from

imperfectly remembering the pas-
sage, calls John the Baptist the
spouse of our Lord, a title of dignity
which I cannot fmd was ever con-
ferred upon him by any of the Fa-
thers or Doctors of the Church.

Calling of
Simon Peter
and Andrew.

Reasons for
our Lord's sup-
posed prefer-
ence of fisher-
men to hunters.

X 2

3o8

WVCLIF'S

Church endow-
ment and its
evils.

avauntage, aljif J^er travaile be bisie and muche. But not so
comunli falli]> ]?is in fishing. And fishis ben ner \q elementis,
and not so like to mannis fleish ; and j^erfore men holden an
ordre to ete fishe and leve fleish ; and ])us fishe is neer to mete
J>at man shulde have in Paradise, and sleying of fishe is fer]?er
from sleying of men |?an is sleying of erj^eli beestis, which fleish
heweris usen. And God wolde ]?at man hadde orrour of sleying
of his broj^er; but now men usen a newe craft ^ to slee men
comunli, more j^an ]?is craft was usid fro ]>e tyme |?at God was
born ; and seien, jjat preestis shulden usen ]?is craft betere and
more meedefulli ]?an shulde seculer men, as preestis shulden be
lordis over hem. And ]?is lore is tau^t bi freris bi myche
merit feyned jjerto. But what men ]>q\ shulden kille, o]?er \qx
brel?eren or aliens, ]?ei holden ^it in ]>eii purs ; al^if ]>ei prac-
tisen on J>er brej?eren. But ])is peple is wyde scaterid, — sum
in Engelond, and sum wi]?oute. And |)es moo freris wijjouten
seien ])at men shulden moost kille English ; and so lesse errour
at bigynnynge growij) to mykil and perilous.

But leve we j^is doute here, and trete we of j^e Chirche
dowyng ; for bi ]?is mo men travailen bi symonie. For many,
bi ]?e fendis cast, loven to be hye prelatis, for lordship and
richesse, more |)an to quykene jje Chirche after \& poverte of
Crist. And we supposen, as declarid bi twelve lawis of J^e two
testamentis, j^at preestis and clerkis shulden be pore, as Crist
was wijj hise Apostlis. And in tokene of ]?is poverte, ]?es freris
ben pore, as Jjei seien ; and 5it ]?ei passen Scarioth in averice
and worldli goodis. And herfore })es blasfemes seien ]jat beg-
ging is medeful, and j)at Crist tau5te hem to begge. And J>us
Jjes traitours ben maad riche. Men have proved ofte tymes ]?at
preestis shulden not jjus be riche, ne J>us be dowid in temporal
lordship. Bi men of resoun, or of Goddis half, it is knowun j^ing
ynow5 jjat sum tyme weren preestis pore, and l^anne ])ei shulden,
bi Cristis lawe, profite to ]>e Chirche after j^er power; but
dowing maki]? hem lesse of power, and ]?ei profiten not more
};an j)ei mai. And so bi J)is dowyng ]?ei ben more holden, and

°- a newe craft. This seems to
refer to the recent introduction of
gunpowder, the invention or the

re-discoveiy of a friar, Roger Bacon,
into the art of war.

SERMONS.

309

lesse done, pat |)ei ben more holden bi j?is dowynge is lijt to
prove bi mannis lawe ; for siche a rente or benefice mot axe
sum reward a5en, but no reward is more fittinge })an spiritual
office of preestis. And j>at dowyng maki]) hem lesse of power
mai men shewe bi ]>is maner. pei have no more of kyndeli
witt ])an preestis hadden bifore ]>e dowynge ; and si)? Jjes wittis
ben moche occupied about dowing and worldli l^ingis, |>ei have
lesse witt to be occupied aboute God and hevenli |)ingis. And
no man of witt ha|) drede ]?at ne j?e world and worldli ]?ingis
distracten a man fro God and his service in spiritual ])ingis.
And so it seme]? |)at prestis moten nede o|?er seie |?at ]?ei weren
ydil bifore \t dowing, or, bi dowing, ]?ei ben more unablid for
to serve God, and to profite to his Chirche, and helpe goostU
to ony man. And here it seme]? ])at' ]?es prestis ben moche ^
unholden to seculer lordis bi \e dowyng })at \q\ have take ; for
}>ei ben harmed so myche ])erbi. And so folic on bo])e partis
bringi]? in harm in ech side ; for no man doi]? a5ens God, but
jif he have harm anoon. And it is knowun bi Goddis lawe
]7at traveile bi Cristis ordenance disposi]? a man to have grace,
and to be more loved of Crist. And jif preestis lyveden as
Crist ordeynede, ]?ei shulden more encrese in vertues, and pro-
fite more to hem and to ]>q Chirche ]>an ]?ei done reversynge
Crist. And no man ])at witt ha]) wole seie, ])at Crist 3eve])
preestis more grace, for ]>q\ ben unkynde to Crist and leven
]>e ordenance ])at he jaf hem. And over ])is, it is knowen,
])at he J)at love]? his God more shulde more profite to Cristis
Chirche, and betere love his nei5bour. But bileve techi)) us
Jjat God biddi]) men to love him of al ]?er herte, of al \tx Uif,
of al ]?er mynde, and of al })er streng])e ; so ]?at, after ])e 3iftes
of God, a man is holden more to serve him. And so, si})
prestis shulden not be idil, but do good after ])eir power, Jjei
shulden profite to Jje Chirche bifore dowyng, as ]7ei my^ten.
But bi double folic, brou^t in bojje in clerkes and worldli lordis,
prestis ben of lesse power, bo])e to serve God and his Chirche.
And noo drede God axi]? acountis of ])is foltish chaff'ering.
But here \t fend techi]> his clerkis to seke after feyned an-

An objection
answered.

1 om. E.

3IO

WFCLIF'S

Earthly learn-
ing unneces-
sary, if we have
the lore of
Christ.

Another ob-
jection.

sweris. And J?ei seien, first, ]?at bi jjis dowyng |)ei ben in
quiet and in pees, and so ]?ei serven God betere, as Jjei bi
resoun ben more holden. And J?us ]?ei ben holden in scole
to lerne philosophris lore, ojjer weie J)an Jjei shulden be, 5if ])is
dowing wantide hem. Here Cristen men shulden wite ])at ])e
fend medli]? soj^fastnes wi|? falshede to bigile Jie folk, and turne
hem fro Cristis lore. So]?eli men lernen of gentil craft ^ bi
occasioun of dowing, but not so muche as done jjese beggers ;
for fadir of lesingis mai more in hem. Cristene men shulde
lerne Goddis lawe, and holden hem paied j^erof; and in ])is
mesure, and in ]?is nombre, and in ]>is wei3te, shulden J)ei
lyven here, and abiden lore in hevene Jmt men shulden have
over J?is. For ]jis lore ]?at Crist tau3te ys ynow5 for Jjis liif.
And 5if men lyven after him, Jjei shal have lore as |>ei have
nede ; and |)us ]?is dowing maki]? lore J>at doi|j harm to Cristis
Chirche, boj^e lore of vanite, and J>erto lore of mennis lawis.
Crist 5af lore, ])e which he lovede, |)at he wolde teche Cristen
men ; and oj^er lore, and more, over ]?is, wolde Crist J>at were
suspendid. But 3it men replien, and seien, J>at bi ]?is dowyng
prestis ben many; and so, in multitude of clerkis, doij? ])is
dowing muche profit ; for clerkes wolden not be so many but
5if ]jis dowyng were here. God techi]? trewe men to graunte
|>at dowyng and feyned begging maki]> to m.ultiplie prestis more
]?an God himsilf ha|? ordeyned; for God coude ordeyne noo
kyn |?ing, but in mesure, noumbre and wei5te. God wolde not
)>at alle weren preestis, ne alle kny^tis, ne alle laboreris; but of
alle ]?es ]?ree partis, God wolde make his Chirche in mesure.
And 3if J?ou seist j?at men faylen witt to ateyne^ to Goddis
noumbre, lyve men wel, and God wole teche how muchel
shulde be noumbre of preestis. For defaute of Goddis lawe
makijj defaute in J?is noumbre. Lerne men wel Goddis lawe,
and it shal teche mesure in \>\s, if men prechen wel J)is lawe,
and hiden it not fro \>q peple. Wel I rede in Goddis lawe,
whanne God wolde have myche travaile in beryng of ]>q taber-
nacle and sacrificis of many beestis, he wolde have, of twelve
kynredis, but o kynrede of Levy, to serve his folk for preestis

^ atteyne, E.
a gentil craft appears to mean what we call secular knowledge.

SERMONS.

3^1

and dekenes. And jit he wij^drowj many of hem and unablide
hem to serve God jms for sykenesse jjat he sente hem. And to
alle ))es preestis and dekenes God lymitide but dymes and
offringis. Lord ! jif Cristene men wolden be paicd of ))e
mesure of Goddis ordenance, and have j>e twelfj^e part of^
clerkis^, and jyve her dymes and offringis to hem and hyris^
to lyve bi, jit it were now ynowj, si]> Apostlis wi]? lesse goodis
prolitiden more to Cristis Chirche. And )?us wi|?drawe we
kyngis clerkis and clerkis j^at ben in lordis housis, and algatis
Jjese reUgious ]?at ben to charge of Cristis Chirche ; and passe
we not j)anne }>e ten)?e part, to dowe clerkis over oure God,
and he wole teche us, bi rijt liif, in what noumbre we shulden
have clerkis.

}:is IS J'E Gospel Ht is rad on Cristemasse Evyn.

[SERMON LXXXIX.]

Cum esse/ desponsafa. — Matt. i. [i8.]

pis gospel telli]) of Cristis bir])e, how his modir was pore
womman, and sei]?; Whanne Joseph was weddid to Marie, ]?e which
Marie was Jesus modir ^, bifore pat pei shulden com togtdere, she
was founden of her housebonde, havynge of pe Holt Goost ; for
Joseph perseyved wel ]?at oure Ladi was wi]) childe. Here holy
doctours seien J^at Joseph was weddid wij> Marie, and, bifore
J)ei shulden go to bedde, Marie was gret of ])e angel, and con-
seyved, of J^e Holi Goost, Jesus oure Savyour. So]?eli \q Holi
Trinite made J)is concepcioun ; but sij) charite is proprid to ])e
Holi Goost, and moost charite was, jjat God wolde make him-
silf man, it is so]? |?at Crist was conseyved of Jje Holi Goost.
And bi |?is ]?e two oj^er Persones ben not excludid, but includid.
Crist was conseyved in oure Ladi of her clene blood wi])Outen

^ om. E. 2 heris, E. ^ So in E : A includes the whole clause,

except the word Marie, in the quotation.

^ That is, * if but a twelfth part among the Jews, devoted themselves
of the population, as was the case to the service of the altar.'

The nativity
of Christ.

312

WVCLIF'S

man, and hadde anoon mannis forme, and growide in hir as
ojjer done. And ])us Joseph, bi ly3t touching, or ellis bi \q lore
of God, perceyvide ]?at she was wij? childe, and wolde not dis-
seyve oure Ladi. And seintis seien ])at Crist was conceyved
after ]?is weddinge ; for Crist wolde be conseyved in wedlok of
his fadir and modir; and ellis my^ten ]?e Jewis forsake Crist as
unlawful, and not |?e greet bihi3te prophete. And so Joseph
shulde have oure Ladi more unsuspect, and m.ore love Crist,
and betere kepe him as his lawful sone, and serve him, and
nurishe him. And so we ben more certified of maidenhed of
oure Ladi ; for Joseph, 5if he wiste ^ hir have knowe man bifore,
for repreef he wolde have told it. And, iox Joseph was a just
man and loved of God, God tolde him hi an angel pat he shulde
not drede to take Marie to his wif, Ech word of |>is gospel
shulde be take bi his sentence. And so, si]? Joseph was a just
man, God myjte not faile to him, how he shulde do in jjingis
jjat weren hid to him. It is seid comunli, bi processe of Lukes
gospel, ]?at oure Ladi, fro ]?at she was grett of Gabriel, as Luk
tellijj, wente to Elizabeth, and dwelte wi]? her a long tyme, and
in al J?is tyme Crist growide in her wombe. And whanne she
cam hoom to Joseph, he my5te betere knowe hir wi]? childe ; but
Joseph wiste, bi Goddis lawe, ]>at 5if oure Ladi were corrupt in
])is caas, she shulde be punishid; but he coude not prove |)is,
and so he w^olde not defame oure Ladi, ne put hir up to mannis
jugement; si]? he trowide ]?at oure Ladi my^te conceyve J?us
bi }?e Hooli Goost. Not J?at ]?e seed of })e Holi Goost was put
in to oure Ladi, but ]?at God, of hir blood, gedride in place of
hir wombe ; and wi]?outen o]?er seed, God formede J?is bodi, and
3af it soule. And ]?us, bi |?e aungel's lore, Joseph was afer
enfourmed, and not of alle )?ingis togidre, but now a litel, and
now a litil ; and }?us he shulde betere lyve bi feij?, and hope, and
charite ; for bi whiles he shulde be confortid bi speche of })is
aungel, al ^if he apperide to Joseph for ]?e tyme ])at Joseph
slepte. And ]?is is a beter si3t ]?an ben comune dreemes of
men. And Joseph was clepid DaviJ?is sone, for he shulde
|?enke j?at Crist was bihi3t for to come of Davi})is kynde ; and

' hadde wiste, E.

SERMONS.

313

so myjte he muse, and ))enke how Marie myjte )jus be wij)
childe. And he hadde noon occasioun to have Marie suspect,
for })is tyme, and jjes wordis of \>q aungel, moveden Joseph to
|)is treu])e : for pat pat is horn in her is of the Noli Goost. Wei
he wiste ]jat ech man is maad of |)e Holi Goost, but J)is aungel
mente sumwhat ellis; for ellis his speche hadde be veyn.
And so Joseph undirstood J?at Marie hadde conceyved bi
myracle ; and to |?is witt he was disposid, but not to no ^
more ^it.

])e aungel seide pat Marie shulde here a child, and he shulde
clepe his name festis, as Gabriel hadde seid bifore. And si]?
Jesus is savyour, bi ])is Joseph Jjoujte more; and speciali, sij?
})is aungel seide, \2X pis fesus shulde save his peple fro per synnes.
And ])at is moche ; for J)anne he shulde bojje have a peple, and
shulde save it fro synne, Jjat oonli God mai do. A man mai
save fro bodili perilis, but oonh God mai save fro synne ; and
speciali fro J?e laste synne, ]?at maki}> a man be dampned in
helle.

Here men douten comounli, si]? alle men shulden sue Crist,
how preestis shulde not have peple j^at were suget to hem. And
si]> ]>Q peple shulde serve to prestis and do hem worldH wor-
shipis, it seme]) ])at for worship of God men shulden ])us ^yve
hem rentis, and ])us encreese hooli Chirche in devocioun of
dowyng. Here we graunten, as we seiden next », ]>at ech man
after Crist shulde sue him, fer])er or nerer, or ellis he come]?
never to hevene. And herfore Crist ledde comun lyf, nei])er to
large ne to streit, }?e which Hif my^te be ensaumple to alle men
of ])is world. But jit Baptist, ne ony o])er, myjte not passe
Crist in o vertue ; for Cristis fasting was betere ])an ony o]?er
fastyng myjte be, and his passioun was more as his charite was
gretter. But sij) Crist dide al ])ing so ]?at he myjte not be
amen did, he myjte not take worldli lordship to \e worship of
his Chirche, for, if he hadde, he hadde fuylide ^ his stait, and
fordone him and his Chirche. And ])is wisten apostlis wel,
and dwelten ]>erfor in ]>qx povert. And ]?us pore staat of men is
liker to staat of innocence ])an is rich worldli staat, seme it

^ om. E.

^ So E ; A has foilid.
See page 310.

Poverty the
proper state of
ecclesiastics.

3H

WFCLIF'S

nevere so glorious. And ]5us ))e pope, takinge dowing, — were
it Silvester or oJ>er, — foulide ^ ]?e Chirche and dide it harm ojjer
weie Jjan Crist my5te do. And so it is not bileve jjat ne ]>is
pope synnede myche. But men supposen ]?at he hadde sorewe
in his ende for ]?is synne; and so we supposen now, ])at bi
grace J^at Crist ^af him, he is a seint now in hevene, as oJ?er
men Jjat token )?is dowyng. But oJ>er apostlis, bi oure bileve,
passen in heven sich staat ; for it is bine]?e bileve jjat ]?es popis
ben in hevene, si]j bileve of holi writt sei]> not J>at ]7ei ben
seintis. And so for blyndenes of j?is world |)ei token to
worship |?at was shame. And Crist my3te not have do ]?us, for
Crist my^te not have synned. And ]?us, where ypocritis seien
|>at J>is dowing doi]) worship, it doij? myche shame to men, jif
rijt bileve coude conceyve it. For shame of synne is \t moste
J>at ech man shulde eschewe, for it bringi)> to ]>e moste shame,
]>at shal be at jje dale of dome. Wei Y woot ]?at fendis lymes
wolen argue a^ens J)is sentence, and disprove oure wordis here ;
but jugement of ]>q. firste treujje, and his Hif, wi]? his reule,
techi]? us sumwhat here how ])is is Goddis treuj)e. And sich
lordship of preestis, wi]> ojjer synnes ))at comen after, may dis-
troie rewmes here, and do harm to al \q Chirche. For, si]> sich
lordship is rote of batailis and divisiouns, it mai falle bi J)is
synne |)at prestis taken fitting fro lordis; and so J>es lordis
shulden lyve as vikeris, and ]7es prestis shulden lyve as kny3tis.
And ))us my5te Cristis religioun be reversid for ])e more part.
And prelatis, bojje more and lesse, mai assente to J)is sentence,
and freris mai falle wi]? hem, and chide bi wordis J>at it is so]> ;
as it falli]) in jjis tyme )jat prestis fi5ting is preisid, ^he, for
a feyned cause, Jjat noon in ]?is world can grounde. And after
jjis synne mai falle, ]?at ladies ben taken privyly, and afterward
apertli, fro |)er hosebondis, bi preestis. And ]?is wey may
fi5ting falle wij>inne rewmes and distrye hem ; for preestis mai
coveiten to myche of rewmes, and chef lordship of hem. God
shilde us fro sich perils ; for 5if |)ei fallen in oure tyme, maoy
helpers shulden |)ei have of Anticristis clerkis ]>at darken now.
For Goddis lawe sei}> )?us ; })at J)ei ben cursid of him ))at bowen

^ So E ; A has foilide.

SERMONS.

fro Goddis comandementis ; and ]?is cursing is more to charge,
for J^is Lord mai not erre. And herfore alle men shulden
defende Goddis lawe on jjer manere ; for litil errour in ])is lawe
wole growe to a greet harme.

Crist axijj here mekenes and poverte, wij? verri pees; and
algatis in hise preestis ]?at ben hier in degree; and ever j^e
iii^ere |)at \>e\ ben, |?e more |)ei shulde have of j?es vertues. And
5if ])0U seie, |)at Jjes richessis ben goode, and Cristis prestis ben
more wor|n ; whi shulde not ]?ei have ])es goodis passinge bifore
o|?er men ? many sich blynde resouns ben maad bi Anticristis
clerkis ; as sum men arguen for J)6ves, |?at ]>e\ ben more hardi
men, whi shulden ]?ei not have ]?e goodis ]?at |?ei robben fro
o)>er men ? Speciah, si]? bi Goddis lawe alle Jjingis shulden be
comune. But here men seien, |?at J?eves ben hardi but to do
synful dedes, and j^ei ben ]?e moste cowardis in doinge of dedes
of vertue. And as a corde is a good ]?ing, and ]je tree is a good
J)ing, but 3it J^e hanging on ])e galewis is harmful to ]?is ]?ef ; so
worldli goodis ben good, but mysuse of hem is yvel. For God
ha]) put alle J?ingis in mesure, and passyng ])erof is foul and
yvel ; as many creaturis ben good, and habitude of hem is yvel.
And Goddis lawT techi]? ])is ordre, and which of }?is is better ])an
o])er. Certis, worldli richesse is good, but not so good as ben
vertues ; and clo]?is of \q ordris ben good, but not so good as
ordre in soule. Goddis lawe techi}> in what ordre hise servantis
shulde use his goodis ; and mesure of ])is ordre is betere J?an is
havynge of ])es goodis. And ])us w^e graunten ]?at preestis
shulden have peple J)at were suget to hem, but first suget to
Cristis lawe ; and ])us ])ei shulden have ])is peple for J)e traveile
and ])Q service ])at ])ei shulden do to J)is peple. But Crist ha]?
in ano]?er manere peple, and alle goodis of ])is world ; for he
is bo])e God and man, ])at mai faile in no]>ing.

3^5

?^>^E&^^^

3i6

WVCLIF'S

The Nativity.

J-^'E Gospels of \>tl firste masse and >e secunde on

Cristemasse Morwenyng ben ex[pounded] ^

in oon sermoun togidere, as it sue}?.

[SERMON XC]

Exiit edictwn a Cesar e Augusto. — Luc. ii. [i.]

pis dai men singen ]?ree massis in worship of ]?e Trinite;
but \e jjridde and ]je moste is of ]?e manhede of Crist, ]>e which
is bo]3e God and man for ]?e love of mankynde. pe gospil
of J)e firste masse, and of ])e secounde also, tellen what |?ingis
bifellen in ]je bir})e of J)is child, pe Emperour of Rome was
jjanne in his flouris, and in pees on ech side, as ]?is autour
of pees ordeynede. Men seien jjat ))is emperour was clepid
Octavian ; and in J^e two and fourtijje 3eer, whanne he was in
moost pees, was Crist born, God and man, in ]?e lond undir
J)is emperour. Men seien also, j?at ]?is Cesare was moost in
generalte and larges, and pees of his lordship ; for more
generali J)an ojjer hadde he lordship of ]?is world. Of Julius
he took ]?is name to be clepid Cesare ; and August he was
clepid, for he alargide ^ Jje empire. ])is emperour sente a co-
7?iatidemefit to al ]?e peple of his empire, to discryve alle his londis,
]?at was wel ny^ al J>ts world. And he biga?t at Sirie, for it was
myddil of his empire. And so Syryne ^ b j,at was Jjere cheef
undur |)e emperour, bigan to make j)is discripcion, and gaderide
tribute to ])e emperour. And Jjus my3te ]je emperour wite
what peple he hadde in his empire, and what J^ei my^ten helpe
him in tyme of nede, in men and moneie. And ]?us he devidide
)jis rewme in J^ree partis, )>at men shulden come in nyne ^eer
to Rome, and bringe tribute for her lond. But al ]?is is passid
now ; for \q pope and his covent ha]? ^ so put doun Jje em-

^ Restored conjecturally ; the MS. (A) has only the letters e x, followed
by the long stroke of a /». ^ Siryfie, E. ^ ban, E.

'"^ ' Augustus,' as if from augeo.
'' In the authorized version, ' Cyrenius governor of Syria.'

SERMONS.

3^7

perour", ])at litil rewmes tellen lijt by him. And so dukes,
and eerlis, and lesse, wolen fijte wi]? him, and dispise him.
And so wente alle of Jude, J)at was ny Sirye, to make per profession
in her owne citee. Ech man hadde an heed toun |>at was next
to his dwelling, and ]>at was clepid his citee ; and smn men
clepen it cheping toun b.

And foseph ivenie fro Nazareth pat zvas a toun in Gal He iJt
to pe toun of Bedleem pat was sett in fudee. For bo]? Joseph
and oure Ladi weren |)e hous of DaviJ? ; and Jjc cite of Beed-
leem was Davi|>is bi sum propirte, for Davij) was borne in |)at
citee, as ])e Book of Kingis tellij). And so Joseph wente wij)
Marie, )?at was his wyf, in to Bedelem, to make |?is professioun
Jjat J)e emperour bad make, pei brou5ten an oxe and an asse
wij) hem, as men seien, for |)is enchesoun; — Marie was greet
\vij> childe ; l^erfore she rood upon an asse ; jje oxe \€\
brou3ten for to selle ; for Jewis haten begging. And Bedleem
was fillid of men bifore \q\ camen to J?e toun; and so jjei
hadden noon herborwe, but dwelten in a comune stable, and
J)es two beestis wiJ? hem, til tyme cam to use hem.

And it felle, ivhile pei weren jjere, oure Ladi bare hir child,
pe which was hir firste child, for him she bar and noon oJ?er.
And j?is is maner of Goddis lawe, to clepe sich children first
born, — not for o])er was born ; bifore ne after Crist she bar
noon o]?er. And she wrapte Crist wip clopis, and pictte him ifi
pe cratche, for she hadde no betere place to put him in al ]?e
hous. And so, as men singen and trowen, Crist lai bifore an
oxe and an asse. And bree]? of ]?es two beestis kepte him
hoot in ]>is cold tyme.

And herdis weren in pe same contre, wakifige, and keping pe
hour is of pe 711-2,1 upon per flok. For ))is was maner in Judee,
whanne \e m^t was lengest, to kepe ]>er sheep and wake jjat

a This is an interesting allusion
to the enfeebled condition of the
* Holy Roman Empire ' since the
fall of the Hohenstanfen dynasty,
which was truly brought about, as
the writer says, by the popes and
their adherents. The emperor at
this time reigning, Wenzel or Wen-
ceslas, whose sister, Anne of Bo-

hemia, was married to our Richard
II, was so utterly weak both in
character and resources that the
princes of the empire deposed him
a few years later, and elected in
his room his brother Sigismund.

^ That is, market town ; as in
Chipping Norton, Chipping Camp-
den, Chippenham, &c.

3i8

WVCLIF'S

ni^t. And so men seien ))at Crist was bore at j^e myddil of
J)is ny5t, for ]?e myddil persone in Trinite lovede myddil in
many ]?ingis. And lo, pe aungel of pe Lord stood bi pes keerdis,
and derenesse of God shynede ahoute hem, and pei dredden bi greet
drede. But pe atmgel seide to hem, Wole y not drede, for loo,
Y telle '^ou a greet joie pat shal be to at pe peple. For pis dale
is born to us a Savyour, pat is Crist pe Lord, in pe citee of
Davip. And pis shal be tokene to '^ou : ye shal fynde pe child
wlappid wip clopis, and put in pe cratche, as Y shal telle 50U.
And sudeynli, per was maad wip pis atmgel a multitude of
hevenli kny^tis, heryinge God and seiynge ; Glori be to God
in hiyste hevenes, a fid pees be to mejt in erpe which ben of
good wille.

Here mai we see how Crist lovede comun povert on many
maners ; for he chees to be herborid in comun place, wi]?outen
pryde, and wijjouten worldli helpe boj^e of men and of wymmen,
and he chees a pore cradil ]?at \q child was put inne. But he
hadde, passinge o|>er, a pryvylegie in many ]?ingis ; for he was
born wijjouten peyne or sorewe of his fadir and modir. For
as he brak not Maries cloister whanne ]?at she was maad wi))
childe, so he brak not his modirs wombe whanne he cam out
of }>is cloister. And so |)es just folk bifore God weren betere
]?an myche worldli peple, kingis or lordis and ladies, and^ wi]?
myche fare of ]?is world; for J)is bir)?e was glorious, neer ]?e
staat of innocence, pe secounde confort of Cristis bir]) was
of J)es many aungels ; for \€\ weren betere ))an many lordis,
and her song was of greet confort. Ofte tyme, in |)e olde
law, apperiden aungels to men, but not in sich a multitude,
ne in siche a joieful speche.

And whanne |)e aungels wenten fro hem, pes herdis spaken
to hem silf Passe we into Bedleem, and se we pis word pat is
maad, pat pe Lord hap maad, and shewid to us. And pei came
hastinge, and fond pes pree persones, Marie and foseph, and pe
y)ng child putt in pe cratche. And whanne pes heerdis sawen
pis ping, pei knewen of pe word pat was seid to hem of pis child
bi )je aungel. And alle ))e men of \q contre pat herden pis,

^ om. E.

SERMONS.

319

wondriden, and^ of pes ping is, pat weren seid of pe heerdemen
io hem. But Marie kepte alle pes wordis, and bare hem to-
gidere in her herte. And no drede she hadde greet confort,
and undirstonding over ojjere men. And pes heerdis turneden
ayn, glorifiynge and heryinge God ift alle pingis pat pei her den
and sawen, as it was seid to hem.

We supposen \2X aungels ledden hem to |)is place in Beed-
leem, and confortiden hem many gatis, bojje in bodi and in
soule. And j^ei wisten bi |>es aungeHs, and bi ]?e good will
J)at J>ei hadden, how j>ei shulden have pees in er})e ; and her-
fore \€\ herieden God. And so, ^if we taken hede, Crist hadde
company of jjie. First, of his fadir and of his modir, |)at weren
bo|)e holi folk; after, of herdemen Jjat lyveden symple and
holi lyf. And ))es weren licli mo }?an two, and nyj jje state
of innocence; for God lovede Abel betere |?an Cayn Jjat was
his broj?er. And jje first was an heerde, and |)e toj^er a tiliyng
man ; and tiliyng men have more of craft j>an have heerdis
in ]3er dedis. And as God lovede Jacobes sones, J?at weren
alle heerdemen, so he lovede |)es heerdis \2X camen for to
visite Crist. And so ])is nativite of Crist was more Jjan ony
o|jer, 5he, and more }>an Adames makyng, whanne he cam
into J>is world ; for oure Ladi and Joseph passiden Adam and
Eve, and )je company of aungelis passiden frendis \2X weren
wib oure firste eldris; and Jjes heerdis ])at camen to hem pas-
siden Adams children. And algatis ])e birj? of Crist passide ^
o|)er dedis ]?at ever God dide ; for it is more to make God man,
])an to make ])is world of nou3t. It is maistrie to make a
virgyn bere a child, and dwelle a virgyn, more |>an to make
Adam of erj>e, or to make Eve of Adams ribbe ; but it is
wijjouten mesure more to make God to be a man. For here
mennis wittis moten faile. But oon ensample ha]) kynde
50vun us : as ])e spirit \2X is mannis soule is ]?e same persone
wi]? him, so jje secounde persone of God is j)e same persone
wi)> }>is man. But diversite is greet here and jjere, whoso wole
loke. Leeve we ])is and speke we of vertues. For |)is child

^ So E ; passideti, A.

* Literally rendered from the Vul- sunt, et de iis quae dicta erant a
gate, — ' omnes qui audierant mirati pastoribus.'

TIic holy com-
pany present
at the Nativity.

Reflections on
the Nativity.

320

WFCLIF'S

is Goddis virtue, and wisdom of |?e Fadir of hevene. But ])is
is bi his Godhede ; and mo redelis ^ ]?an we can telle ben so|>
of Crist bi his two kindis. And jif we taken good hede of
him, Crist is ]?ree kyndis, and o persone ; for Crist is Godhede,
and bodi, and soule, and ech oon of ))es ])ree. And so, as sum
men seien, Crist is sevene J^ingis, and ech of hem : for his
spirit is j^ree J?ingis, and his bodi o])er ])ree ])ingis, and Crist is,
over ])is, his Godhede, but oonli oo persone of it. And so, as
sevene is ful nombre of universite of Jjingis''^, so Crist is ful
rewme of hevene, and of ])is world; for al ]?is world bi him
is betirid, and as who made a newe world. For ech creature
of ])is world is beterid bi his birj>. For man is beterid si]? he
is bou^t and maad Goddis sone and his eire, and jjerwi]? jje
bro]?er of Crist, which is bo]?e God and man; angelis in
hevene be beterid, si]? ]?ei have more felouship, and sich
felouship of seintis makij? hem more glad togidere. And ]>us
alle ])e fendis in helle ben beterid a^ens ]?er wille ; for Jjer cum-
pany is maad lesse, and |?ei have harm of many felowis.

Al jjis world bodili shulde serve to God and to man ; and it
wantide Jjis eende til ]jat Crist was maad man ; for bifore, ]?is
world fau^te wi]) God and tormentide man, but fro jjat ]?is pees
was maad, God made J)is world to serve man. And herfore
aungelis in hevene, for Cristis incarnacioun, wolden not take
kneling of Joon, but seiden, ]>at jjei weren his servantis, and
servantis of his brej)eren; and J)is ]?ei fulfillid in dede. And
so ech part of ])is world shulde joie for ]?is nativite ; but ])e
fendis maken sorewe, for old envie ]>at ]?ei have. And for J?ei
shulden make ioie, j^ei synnen in ]?is, and harmen hemsilf. And
herfore Crist is clepid a pesible kyng in J)e Chirche; for he
made pees in al J)is world, and lefte fi3tinge for more pees.
For man fi^ti}) wijj jjre enemys, to have more blessid pees in
hevene. And so, as many men seien, alle ])ingis comen for
j?e beste ; for alle comen for Goddis ordenance, and so ]?ei

^ ridelis, E.

** The number seven, formed from
the union of the triad, the ' perfect '
number, with the tetractys, which
Pythagoras venerated so profoundly,
itself prime and masculine, marking

the number of the planets, &c., &c.,
has been held sacred from the ear-
liest times. See the article on
' Arithmetic * in the Encyclopaedia
Brilannica.

WYCLIF.

SERIlfONS.

321

comen for God himsilf; and so allc jjingis j)at comen fallen
for )>e bestc |)ing }?at mai be. Moreover to ano})cr witt men
seien, })at |ns world is beterid bi every|)ing })at falli)) |)erinne,
where j^at it be good or yvel ; so moche, |>at )?is world is betere
for synne |>at is punishid in hello; for it falli}) to oure Lord
to have a prisoun and prisoneris, and do his merci to hem, and
savore more his seintis in hevene. And herfore seij? Gregori ^,
j^at it was a blcsful synne j^at Adam synnede and his kynde,
for bi |>is f^e world is beterid ; but }>e ground of |>is goodnesse
stondij) in grace of Jesus Crist.

But 5it men mai muse how Crist is pesible kyng, si]? he seij),
he cam not to sende pees in j^e erjje but swerd, and J)at bitokenej)
fitting and noo pees. Here men seien soJ)eli, j^at jjer ben two
peesis, verri pees and fals pees, and ))ei ben ful dyvers. Verry
pees is groundid in God, whanne God love]? a man, and to jjat
pees sue]) pees wi]? alle creaturis ; for to men ])at ]>us loven
God done alle J^ingis good. And ])is pees stondi]? in pacience,
and mekenes, and o}?er vertues ; and ]?us was Crist pesible
kyng, and he and hise hadden pees here. Fals pees is groundid
in reste wi}) oure enemys, whanne we assente to hem wi})Outen
a5enstonding. And swerd a5ens sich pees cam Crist to sende
into erjje ; for })us fou^te Poul ajens his fleish, a^ens ))e world
and J)e fend; and ]7us dide Crist, partinge fleishli frendis fro
\e love of o})er, for ]?e more love })at \q\ shulden have to Crist
})at is her God. pis fals pees is cowardise, and enemyte of
God ; and auctor of }>is pees is }>e fend of helle. And Crist
contrariede }>is pees, wi]? synnes Jjat bringi]) it in, as ben pryde,
envie and bateils, ydilnes, and o])er synnes. And where verry
pees techi]) pacience, ])is pees techi]? fi3ting, and blasfeme}) in
God, as it wolde be his maistir. And to ]?is undirstonding was
not Crist pesible kyng. And herfore \q prophete sei}?, J^at in
tyme of Crist, ]?ei shulden welle ]>er swerdis to sharris^ and Jjer

^ schares, E.

" A passage, not worded precisely
as here stated, but with the sanie
general meaning, may be found in
Gregory's Commentary Tfi Pritnuin
Region, lib. iv. cap. i. But there
is a passage in the Sarum missal, in
the office for Holy Saturday, con-

SERMONS.

taining precisely the same thought ;
' O certe necessarium Adae pecca-
tum et nostrum, quod Christi morte
deletum est ! O felix culpa, quae
talem ac tantum meruit habere
redemptorem ! '

What Ls tlic
peace which
Christ sends
upon the earth.

Is, ii. 4-

323

WrCLIF'S

Ps. xlvi. 9;
Ixxvi. 3.

The Martyrs.

speris to sykelis. For of Crist sei|) ano]jer prophete, ]?at Crist
shulde do awei bateilis to ]?e ende of ]>e erj^e, and instrumentis
of bateilis, as bowe, and sheld, and swerd, and o})er engynes
of batailis. pus shulde it be ; but |)e fend reversij) |?is.

On Seint Stevenys Dai.

[SERMON XCL]

Ecce, ego mitto ad vos prophetas. — Matt, xxiii. [34.]

pis gospel is songen in worship of Seint Steven, |)at was |>e
firste martir aftir Cristis assencioun; for he was oon ofjje sevene
dekenes chosen of j^e apostlis, and stood styfli to his deej> for bi-
leve a3ens Jewis. And so bileve techi]> us ]?at he is an hooli
martir. Crist seide |?es wordis to two maner of folk, |)at weren |?e
fendis capteyns in killing of martiris ; and |)es weren princis of
preestis, and comunte of Jewis. Crist supposi]? in |;is speche, ]?at
he is bo]>e God and man ; and so al tyme J>at was, or shal be, is
present to him. And he supposi)? also |)at |?er ben two kynredis;
good kynrede, and y vel, of which ben man-sleris fro ]?e bigynyng
of ]?e world to \^ laste martir. And to ]ns kynrede shapi]? Crist
his wordis : — Lo^ I scnde to y)u prophetis, and ivise men, and
scrihis ; and al j^is is for 50ur good, to teche 30U Goddis lawe :
and of hem shal y kille, and do upon pe crosse, and 0/ hem shal y
tormenien in y)ur synagogis. And here mai we see \q, malis of
})is kynrede, for a synagoge, as ]?ei seien, is an holi place ; and
hereinne \€\ turmenten just men. And ])e synne was^ j^e more,
and blyndenesse of witt also, for jjei wenden to do wel in ]?is.
And so J)ei pursucn Cristene men fro cite to citee, J)at shal
veniaunce come on hem " at ]je dai of jugement. And })us ]?ei
done her fadirs work, sleyinge martiris bi ])er tyme, pat aljust
blood come on hem, pat is shed iii erpe,/ro pe blood of just Abel to
pe blood of Zacarie, pat ivas Barachies sone, slayn of hem bitwixe
pe temple and pe auter.

» So E ; /s, A.

The words And — hem are italicized in E.

SERMONS,

323

pis is a blessid ende ordeyncd bi Goddis lawc, for no synne
mai be done, but 5if justise be ]jerwi|j ; and so, jjis justise maki]>
})e world more fair ])an }ns synne mai mak it foul. Muse we
not of ])is Zacarie, how he was Barachies sone and whanne he
was kild, as J)is gospel telli]; ; for many men have many names,
and algatis in }ie olde lawe ; and a man is a sone of a fadir longe
bifore ; and many })ingis ben hid to us, how \ei weren speciali
done ^. And ]?us we taken ])e word of Crist, and trowen it so|>
as bileve, sij? ech word of ]?e gospel is trewe, si]> it is bileeve ;
si]> ech compleet resoun telli}j treu]?e jjat we shulde trowe, and
ech part of |)is resoun bitokene]> J^e same treuj?e. Crist sei|? to
])is folk : — SoJ)li, Y seie to 50U, alle J?es ]?ingis shal come upon
))is kynrede. pes Jewis weren a part |?erof, and so jjis kynrede
was J)ere, and herde jjes wordis of Crist, for a part of it herde
hem. Afdr, Crist declari]? ]jat ))is malice was oonli in hem ; for
God was of good wille to do good to his kyn ; but sum of hem
wolde not take ]>is goodness of God. And ]?us sei]) Crist : —
Jerusalem, Jerusalem, how ofte ivolde V gadere pi childrefi, as an
henne gaderip her chckencs undir hir wynges, and poii woldest not,
but toke in veyn Goddis grace.

And here men douten comunli how Goddis wille was reversid,
si]? \>Q Psalme sei]> : — |?at al j^at God wolde, he dide generali in
hevene and in erj^e. But here it seme]? |?at Austin wolde seie on
J)is manere ^ : — |?at Goddis wille mut nedis ever more be fulfillid;
and so, as ofte as Crist wolde gadere children of Jerusaleem, as
ofte weren ])ei gaderid undir his proteccioun ; and whanne he
wolde not gadere hem, her synne was in cause, and bi ri5t
wisnesse of God, ])ei musten nedis be punishid; and so
Goddis wille was fulfillid in punishing of hem. God wole
sum ]?ing uttirli, as j^ing })at he wole be ; and jjes |)ingis moten
nedis be, si]? God is al my5td. And sum |)ing wole God upon
condicioun ; and telli|? men his wille, how, bi his lawe, men
shal be punishid |)at breken j^is general wille in ony part ]?erof,
])at is fulfillid in sum part. And so, si]> God biddi]? do ])is })ing,
and ordeyne]? to punishe for \>q trespas, God wole on ]?is
maner |)at ]?is dede be don. And so ever Goddis wille is ful-

a Seep. 240.

■* See St. Augustine's, Enarratio hi Psalmnm cxxxiv. § to.

Y 2

Ps. cxxxv, 6.

324

WrCLIF'S

fillid, oujjer in dede, or penaunce. 3^^ ^ ^^^ ^^ meedfulli |>at
God biddij? him do, Goddis wille is ri3tli fillid in dede, as God
biddij) ; 5if a man a5enstondi|) God and doi]? a^ens his wille, 3it
Goddis wille is fillid asideli ^ by punishinge of |)is man. And
God ha]? ordeyned ever more siche wille to be fulfillid )?us. And
so, as men speken in Latyn *, ^if God biddi]? ]?ee do ]?is dede, God
wole ])at J)Ou do ]?is dede, al if ]?ou doist it not ; for ]?ou art in
dette to do )?is dede, and in ]?at is Goddis wille endid. But
God wole not ]?at ]>ou doist ]?is dede, for God knowij? not ))is
treu])e, but God wole |)at |)OU do })is dede as God wole Jjat ]?ou
shuldist do Jjis ^. And so Crist doubli]? ])is citees name to telle
defaute of |?er unkyndenesse ; koiv pei sleen Goddis prophetis,
a7id stoone Goddis servauntis sent to he??i, as was Stephen and
many oJ>er, j?e which al ]?is citee killide.

And after Crist telli]) \q veniaunce ]>at shal be taken for ])is
synne. Lo, '^our hous shal be lefte to "^ou desert^ for defaute of
dwelleris. And ]?is })ing cam after in dede, soone after \2X Crist
steij to hevene. And so Christ seij? to ]jis kinrede ; Certts, I
seie to '^ou, y shal not se me fro henns, til pat y seien, hlessid be he
pat is comen in pe Lordis fiame. Anoon |>is kynrede diede fro
Crist, and |>anne ]?ei wisten j^at he was God, and how he cam
to ])er profit, al 5if j?ei weren unkynde to him. And J)is knowing
was peyneful to ])is kynrede ]?at shulde be dampned; and j)is
folk suffride |>is pey ne bifore |)at ]jei sawen Crist. For God is
redi in peyne 5yvynge as he is redi to 5yve blisse ; for his justise
nedij> bo|)e to J?e toon and to jje to})er.

^ sydely, E.

'^ as men speken in Latyn. The
reference in the text is probably to
the great work of Archbishop Bracl-
wardine, the ' profound Doctor,' en-
titled De Causa Dei confra Ptlagiurn,
in which the whole subject of free
will and predestination was ex-
haustively handled, and the popu-
larity of which was very great. It
appeared about the year 1340, and,
as Sir Henry Savile says (pref. to
edition of Bradwardine's De Causa
Dei, 1 618) was immediately on its
publication ' tanto omnium docto-
rum exceptus applausu, ut per omnes

fere bibliothecas tolius Europac de-
scriberetur.' To this work Chaucer
refers in the well-known passage in
the Nun's Priest's tale, and repro-
duces some of its subtle argumen-
tation in the fourth book of Troylus
and Cryseyde.

'• God does not will thee to do
a particular act in obedience to his
command, because he is ignorant of
the truth (that thou wilt not do it) ;
but God wills thee to do the act,
in so far as he desires that thou
shouklst ol^ey his precepts, though
thou in fact doest it not.

SERMONS.

'i^S

On Seint Jhones Day.

[SERMON XCII.]

Dixit Jesus Peiro. — John xxi. [15.]

pis gospel telli]> how Crist ordeynede Joon to lyve and die,
and how Crist wolde ]?at Joon cam to blisse wijjouten kilHng.
Joon telH]? how Jesus seide to Petir pat he shulde sue him, — not
oonli bi paas of feet,~but in suffringe de]? as dide Crist. And
Peter knew |jis witt of God, and wolde fayn wite how Joon
shulde die. But Joon clepi]? himsilf bi J)ree names and leve]?
his owne propre name. For ]7es wordis \2X Joon telli]? here
sounen to excellence of him; and ]?anne God wole jjat men
be pryvy, and 5eve ])e so]>e to grace of God. And ]?us seij> ]?is
gospel of Joon, how Petir turnede him and saw Joon. And
|)e firste name of })es |>ree sowne]? in to Goddis grace, and
is seid in J)is maner : Peter, as he turnede him, saw pat disciple
pat Jesus lovede, how he suede Christ, as Peter; but jit he wiste
not of his deej). And }>is soune]? to grace of Crist, j^at he
lovede ]?us Joon bifore ; for more grace mai not God jyve ))an
sich love bifore disertis. pe secounde name )?at Joon clepi|>
him, stondi]? in familiarite of Crist : how Joon restide on Shir
purs dale ^ ^ in pe soper on Cristis brest. pis homlynesse was
a greet grace, and mevej? men for to trowe ]?at |)is Joon hadde
witt of Crist. And al |>is cam of grace of Crist, pe |)ridde
name jjat Joon clepi|> himself, })at Peter shulde knowe bi
resoun, is |)is )>at Joon seide to Crist, Lord, who is he pat shal
traye pee ? pis word was seid on Shir pursdai, whanne Crist
was at his soper, for )janne tolde Crist, but comunli, \2X oon of

^ Scher Thursday, E.

^ Shir Thursday is Maundy Thurs-
day ; ' so called,' says Nares in his
Glossary, ed. 1859, ' from the custom
of shearing or shaving the beard on
that day.' He quotes from an old
Homily, — ' For that in old faders'

days the people would on that day
sbere theyr hedes, and clyp theyr
berdes, and pool theyr heedes, and
so make them honest ayenst Easter
day.'

Saint Jcihn
describes him-
self in his
gospel in three
different ways.

326

WFCLIF'S

The manner of
Saint John's
death.

hem shulde traye him ; and Petir wolde wite which ]?at he were.
For, as men seien, Petre wolde have fou3te ^V\]» him. And
Petre saw ]jat Joon was ny^ Crist, and homly^ wi]) him, and
spake to Joon J>at he shulde axe Crist which was he ]>at shul
traye Crist, as Crist hadde seid. And al J>is sounejj to Cristis
worship, and to wisdoom of Crist. And J?us Joon nempnede
|?is ])ridde name, and leeve]? to boste of himsilf.

Whaniie Peter saw^ pis disciple^ ])at was Joon Evangelist, he
axide of Jesus what shal worpe of pis Joon. But Jesus an-
sweride to Petir in wisdom and pacience, and seide : Y wole
pat he dwelle pus til Y come^ ; what is pat to pee ? sue pou me.
And it is ynow3 J)ee to cunne, and to do ^ at |?is tyme, and axe
no more. Here mai we se, how Crist wolde \2X neijjer Petre
ne Joon wiste J?anne Judas name, whom Crist wiste J>anne to
traye him. And so Crist shewide togidere bo}? pacience and
charite. But Crist shewide after lore more to note ; how men
shulden not bisien hem to knowe Jjingis unpertinent to ]?e heljje
of ]?er soule. And |>us seide Crist : What is pat to pee. And
so pis word we?tte among pe apostlis, pat pis Joon shulde nevere die.
And so wordis |)at ben wel seid mai li3tli be taken amys ; si]?
apostlis token amys ]?is word of Crist so pleinli seid. And |>us
Joon tellij? ])is defaute, and seide, Jjat Jesus seide not pat Joon
shulde nevere die ; hut Jesus seide in J)is maner : But I wole pat
Joon divelle pus till pat Y come, what is pat to thee. And Cristis
wordis my^ten be verified on jjis maner, ^if Joon were deed ;
]?at Crist wolde ]>dX Joon lyvede longe, wi|)0uten martirdom
in bodi, til Crist cam in his owne persone, and warnede Joon
to come to him and ete in hevene wij? his bre})eren in Cristis
feste jjat he hadde ordeyned. And Jjus tellij? {)e stone of Joon,
})at was longe after ; as it bifel, Crist cam to Joon, and tolde
him how he shulde come to his brej^eren upon Sundai next
after, and so Joon diede in his grave ^\ Lord ! si}) p'cs wordis

' homely, E.

* So in the Vulgate, ' Sic eum volo
manere donee veniam. (^uid ad te ? '

'' This ' storie ' is given at large
in the Legenda Aarea ol Jacobus de
Voraginc. ' Cum igitur esscl Jo-
hannes XCIX annorum, a passionc

- do \>at, E.

Domini secundum Ysidorum anno
LXVIII, apparuit ei Dominus cum
discipuhs suis diccns, Veni, dilecte
mi, ad me, quod tempus est ut in
viensa viea cum tuts fralrlbus epideris.
Surgens autem Johannes coepit ire.

SERMONS.

^^1

of Crist mai be wel ))us undirstonden, what shulde meve ony
man to take fals wite bi hem ? After j)ese meke wordis of Joon,
and comendinge of Goddis grace, telHj) Joon of himsilf:
hoiu he is pat disciple pat berip witnesse of pes pingis andwroot
pes pingis in j^is gospel ; and we witen pat his ivitnesse is sop.
And sich a witnesse, unsuspect, shulde be trowid of trewe men
and not be holden for fals, si|) it is oure bileve. Prove |>ou }>at
jns gospel is fals, and after dampne it if j^ou canst.

On Children Masse day,

[SERMON XCII I.]

Angelus do7?iini apparuit. — Matt. ii. [13.]

\)e Lordis atmgel apperide in sleep to Joseph, and seide : Rise,

and take pe child and his modir, and flee into Rgipt, and be pou

pere til Y seie to pee ; for it is to come pat Eroiide seke pe child /or

to Use him and his felowis wi|) him. And Joseph roos up, and

ioke in pe ny-i^t pe child and his modir, andfledde ifito Egipt. And

Joseph was pere to pe deep of Heroude. Aiid pis was done of

Joseph, for tofulfille pat pat was seid by pe prophete, pat seide :

Out of Egipt Y clepe viy'sone, sei]) God of Crist. And pa7tne

Heroude saw^ pat he ivas disseyved of pe kyngis, and was ful

ivrop, and sente into Bedelem, and slow^ at pe children pat weren

in Bedelem, and in allepe coostis biside,pat weren of two yer and

ivipitme, after pe tyme pat he sow^te out of P^es kyngis, |?at Crist

shulde be of age. For as men seien comunli, |?e same 5eer )?at

Crist was born, Eroude wente to Rome and brente J^es kyngis

Cui Dominus, Dominica die ad me
venies.' The legend goes on to
describe how St. John caused his
grave to be dug near the altar in
his church at Ephesus, and laid him-
self down in it ; from which point
the story evaporates, as it were, in
a cloud of miracles, and makes no
mention of his actual death. This,

however, our author might have
found in St, Augustine, who, in
Tract CXXIV In Johann. Evang.,
says that it was related in an apo-
cryphal writing that the apostle,
after his grave had been dug, ' ibi
se tanquam in lectulo collocasse
statimque eum esse de/unclum.'

The slaughter
of the Inno-
cents.

328

WYC LI F'S

ship a, and dwelte ]?ere aboute two 5eer bifore he cam a^en. And
jjerfore he slow alle jje children ])at weren two 5eer, for he
dredde him of Christ ]jat he shulde take his kingdom ; si]) })is
alien ^ was kyng bi Jie graunt of Romayns, and he wiste not
how Crist wolde do j^at was bi kynde kyng. And panne was
fulfillid pat was seid bi Jeremy e : A vols was herd in hi"^, which
vois was a ive.pinge and a greet weiling, — Rachel ivas weping
for hir children and she luolde not be confortid, for pei weren
not, quic |>us.

pis prophecie is undirstonden on many maneres of men.
Sum men undirstonden it, ]?at Rachel wepte in spirit jjat ]>ei
weren not hir children |)at weren kild in Bedleem, but hir
sistris children ; for j^ei weren kild martiris. Oj^er men undir-
stonden by Rachel holi Chirche; and ]5es martiris weren hir
children ])at she wepte fore, not for J^e martirdom |>at was in
hem, but for j^e synne jjat was done a3ens hem. And j^e
remenant of ))e word is undirstonden ^ denyingli, J?at j^e Chirche
wolde not be confortid of |)is, j)at her children weren dede. For
she |)0U3te it no disconfort by many enchesouns; oon, j^at it
mut nede be, as God himsilf ha]? ordeyned, — and he ordeynej?
evere for |>e beste, 5if we coudyn perseyve it. How shulde we
grutche ajens God j^at we trowen doij? so wel ? Also, we trowen

^ So E ; A has undirstonding .

'^ hrente \>es fcyriffis ship. This sin-
gular legend is not found, so far as
I can discover, in any writer of
earlier date than Petrus Comestor,
(the Mangiadore of Dante, Paradho,
xii. 134), author of the Historin
Scholasiica, from whom De Lyra
quotes it. Peter was a priest of
Troyes in the twelfth century ; the
Historia is said to have been pro-
duced in the year 1181. In the
dedication, addressed to the arch-
bishop of Sens, Peter declares that
he had written the work at the
urgent entreaty of many friends, in
order to 'elucidate the too brief and
obscure narrative of holy scripture.'
Labbe, in his Scrip/ores Ecclesiaslici,
thus writes of him; — 'Ilistoiiam
Ecclesiasticam consai cinavit eamquc
glossis tum falsissimis tum insulsis-
simis rcfcrcivil. quae tamcn ita tum

ubique obtinuit, ut ipsi scripturae
sacrae nudae ac purae pene pre-
ferretur.'

The story of the veracious Petrus
is, that while Herod was on his way
to Rome, whither he had been sum-
moned by Augustus with reference
to the quarrels between him and his
sons, he stayed for a time at Tarsus
in Cilicia, and burnt all the ships of
the people of Tarsus, in revenge for
their having provided the wise men
with a ship to return home in,
\\ herel)y the prophecy in the forty-
eiglith Psalm was fulfilled, ' Thou
shalt break the ships of Tarshish
with an cast wind,' Tarshish being
of course identical with Tarsus !

'^ Ilerod was an alien and no
Jew, being the son of Antipatcr
the Idumaean.

SERMONS.

329

})at j)es seintis weren take in ])er best tyme, so j^at many ben
betere ]?an j?ei shulden have be unmartrid. Whi shulde |>e Chirche
sorowe for her grete goode ? Many sich resouns ben maad,
j>at men shulden be pacient and confourme hem to Goddis
wille, and enjoie of ]?e more goode. And |)us men seien j)at
l)e Chirche is worshipid bi martirs. Crist is heed of martiris,
and oonli bi himsilf; but his membris ben martris upon |>re
maneres: sum in wille and dede, — and jjus was Stephen martrid;
and sum in wille, and not in dede, — and ]?us was Joon martrid;
and sum men in dede and not in wille, and |)us weren ]jes
children martrid.

But men douten comunli how alle J^es weren martris, si]>
circumcisioun was Jjanne as nedeful as now is baptym. But licly
many of hem weren kild bifore ]?e ei^tjje dai, and, bifore J>at, jjei
shulden not be circumcidid bi |?e lawe. Here many men ]?enken
})at ])er ben many circumcisiouns, as J)er ben many baptemys, as
it is knowun comunli. And God is not so oblishid to sensible
sacramentis ]jat ne he mai, wiJ>outen hem, 3yve a man his grace.
And as God 5af martiris grace, wijjouten baptym of water, bi
baptym of |?e Hooli Goost and bi water of Cristis side, so mai
men suppose of circumcisioun ; and so alle ]?es Innocentis
weren circumcided in soule. pus mai men suppose bine|)e
bile eve.

And many men supposen })is more ])an of ]?es seintis |)at
now ben canonisid bi |)e Court of Rome, for lordship, or
money, or favour of partis ; for |)us may |?e Court be blyndid
in many sich canonisingis. Also, fals witnessis proven not
bifore God ; whi shulden we bileve jjat |?es witnessis seien so]??
also, many sich signes |)at ben holden myraclis mai be done bi
J)e fend, and many moo ]>an ]?ei ; what evidence is of jjes, J)at
|)is soule is in hevene .? Som soulis ben in hevene bi witnesse
of holi writt, and ]?is witnes is more wor]? ]>an a J^ousand
Courtis ; and bileve of Cristen men is J^at J)es ben seintis. But
men supposen binej)e bileve |)at o]7er men ben seintis, after
evidence ]?at ])ei have, ou|)er more or lesse : as sum men sup-
posen, and sum leeven levefulli ; and sum men irowen treuli, jjat
alle sich seintis profilen not to men but :5if |>ei maken hem love
Crist. So, 3if men wolden betcrc love Crist wijjoutcn sich feestis,

Question raised
whether all the
Holy Innocents
were martyrs.

He assails the
canonization of
saints as prac-
tised by the
Court of Rome.

3^^

WFCLIF'S

The miiUitiule
of festivals of
doubtful profit
to the Church.

It is dishonour-
ing to Saint
Thomas of
Canterbury to
say that he
died in defence
of the Cliurch's
possessions.

it were beter to hem to wante sich seintis. But wi]? |?is it is so]),
J)at many ben seintis in hevene, as Laurence and Kateryne ^,
al3if Rome canonise hem nevere. But si]? ])es seintis ben not
expressid in ])e lawe of holi writt, men ben not holden to trowe
it expressli }>at ])es ben seintis in hevene : for after J>at treuj^e is
in holi writt shulden men trowe J)is treuj^e. And so, as it is ofte
seid, holi ^vl•itt conteyne]> al treu]>e : sum treuj>e expresli, — and
|)at shulden men ]?us trowe, — and sum treu]>e pryvyli, — and jjat
shulden men trowe in comune. And God woot of ]?es festis,
whejjer ])e Chirche ben betere for hem ; for if men loven more
Crist and holden betere Goddis lawe bi \\s> multitude of festis,
and bi J>e seiyng of her houris, Jeanne it profiti]) to sich men to
kepe sich ])ingis wel. And 5if j^es festis, wij? jjes ymages and ]?es
houris, weren left of men, and Jeanne ])ei loveden betere Crist,
and diden betere service Jjat he bad hem ; Jeanne it profitide to
sich men to leve siche serymonies. And it seme]? to many men,
si]) Crist, wij) alle hise apostlis, lefte alle siche ])ingis and lyvede
betere in charite, and kepte betere ])e bidding of God, so men
my^ten now do. But men shulden not here diffyne, but 3if God
tolde it hem ; for bo])e sich doyng and sich lyvynge my^te do, in
caas, harm or good. But algatis men shulden seie, ])at ])ei shulden
not leve })e office ]>at Crist bad hem expresly for sich newe
ordenaunce.

And it is knowun ]?at many harmes and many errours
fallen bi })es festis; first, in ])e purchasyng of canonisyng
of seintis at Rome; after, in coveitouse occupiyng togedre
moneie bi siche seintis; and algaUs in mystrowyng ])at men
have of sich seintis. As sum men trowen ])at Seint Thomas,
Erchebishop of Cantirbirie, diede for dowyng of ])e Chirche, and
to defende goodis ])erof. And it were more licli to men, and
more acording to Goddis lawe, })at men shulden be seintis in
hevene for to bringe holi Chirche to ])e ordenance ])at Crist

«• At tlie early period (middle of
the third, and early in the fourth
centurj') at which these saints lived,
no formal rules for canonization ex-
isted. Yet St. Laurence is a strancfc
instance to choose ; for though he
was not formally canonized, his feast

was solemnly kept in the Roman
church at least ever since the fifth
century ; and this was the more
natural, because he was a native of
Rome. See his life in Alban Butler
(Aug. ID).

SERMONS.

'^^^

ordeynede; and })at was pore state of preestis. And herfore
trowen many men, jjat cause |)at made Seint Thomas martir
was, ))at he spake a3ens wolves J>at weren aboute to mm-|?ere
lambren; and suffrede not, for defaute of preching, Goddis
vyne3erde passe to a wort3erd. And |)us bishopis and clerkis,
wi|> kingis, holden stifli a3ens Thomas; and ])us we redyn^ of
Seint Thomas, and trowen it betere, but lesse |?an fei]?. And
|)us shulde we not stryve, as foolis, how hye ]?is Thomas is in
hevene, and what seintis in hevene he passij? ; as done ])es newe
foundun ordris of her patrouns ^, for whom |jei stryven how
hie seintis ]>ei ben in hevene. And jit |>ei can neijjer teche bi
resoun ne bi bileve jjat ]>ei ben seintis in hevene, ne |)at ]?ei passe
p>e leste in hevene. But men mai trowe, whoso wole, jjes fablis
for which foolis stryven. God jyve us grace to love him, and
kepe his lawe, and love it; for j^at is betere to Cristene men,
]>an kepe j^es festis of |jes seintis. For ech preier to j^ese
seintis moot be knytt wi]j helpe of God. For, if we loven Crist
in his ordre betere for love of siche seintis, ]?anne ]?es festis
profiten to us ; but comunli j^ei done us harm. But al oure
craft were for to knowe what we shulden take as bileve, and
what |)ing we shulden suppose, and what j^ing forsaken as fals.

^ reden, E.

^ as done \>es newe foundun ordris of
her patrouns. This looks like a re-
ference to the famous Liber Con-
formitatum of Bartholomew of Pisa ;
but if it be, this sermon was not
written by Wyclif, for that work,
according to Gieseler (Eccl. Hist,
vol. iv. p. 155) was not written till
1,^85. In it is said, (I quote from
Gieseler) that the brother Pacificus
had seen in a vision many seats in
heaven, ' inter quas vidit unam em-

inentiorem aliis et prae omnibus
gloriosius fulgentem, et ornatam
omni lapide pretioso ; ' of which
seat it was told him, — ' haec sedes
fuit Luciferi, et loco ejus sedebit
humilis Franciscus.' It is, however,
probable that the exaltation of their
founder in Paradise was a favourite
theme with Franciscan preachers in
all countries, long before the ap-
pearance of the Liber Conformita-
tuni.

33^

WFCLIF'S

J?E Gospel on >e sixte day after Cristmasse dai.

[SERMON XCIV.]

The wrker
prefers ex-
pounding Holy
Writ to amus-
ing the people
with stories
al>out the
Saints.

The prophecy
of Simeon.

Er at Joseph et Maria. — Luc. ii. [33.]

To sum men it plesi]? for to telle ]?e talis ]?at ]?ei fynden in
seintis lyves, or wijjouten holi writt; and sich ])ing plesij) ofte
more |?e peple. But we holden ]?is manere good, — to leeve sich
wordis and triste in God, and telle sureli his lawe, and speciali
his gospelis ; for we trowen ]?at \€\ camen of Crist, and so God
sei]) hem alle. And jjes wordis, si]? J>ei ben Goddis, shulden be
taken as bileve; and more wolen \€\ quykene men ]jan o])er
wordis j)at men knowen not. And J)us jjes festis of ]?es seintis
han |)is good biside o]?er, \2X man mai wel telle in hem ]>e
understonding of ]je gospel.

pis gospel tellij) a treuj^e to us, how Joseph and Marie, Cristis
eldris, weren woundringe of pes pingis pat weren seid ]?anne of
Crist ; for alle J^es wordis weren newe to hem, and seid of God,
as we bileven. And as Austin seij) on Jie Psalm ^ : Trowe it
not, for Y seie so ; but, 5if Crist seie so, wo is him |?at trowi{>
it not. And as we shulden have bileve Jjat alle Cristis wordis
moten nede be trewe, so we shulden have bileve ]?at ]?is sentence
was seid of Crist ; which sentence is told to us bi figuris and bi
mannis writing. And j^is is ]7e leste bileve jjat we shulden have
in al oure feij). And 3if we ben disseyved in J>is, oure owne
synne is in cause. We shulden not trowe in j)is ynke, ne in ]?e
skynnes ]jat is clepid book\ but in Jje sentence ]?at \€\ seien,
which sentence is })e book of liif. For, al if ])er ben many
treu|)is and dyverse resouns in ]je gospel, nej^eles ech of ]?es
treu|)is is jje substance of God himsilf.

Symeon was an oold man, and blessid Marie and Joseph ; for
he bilevede j^at Jesus hir sone was togidere God and man, and
so he trowide j^at bi him Marie and Joseph coulden ^^ be saved.

' a boke, E. ^ scbulden, E,

* 1 have not been able to verify this reference.

SERMONS.

3^^

pis Symeon seide to Marie, J>at he trowide was Goddis modir ^ :
Lo, }ns child is putt here into falling doun and rysyng up of
inany folk pat be7i in Israel, and into a sig?ie to ivhich it shal
he aynseid, of wickidc men ; ajtd pi soule, ivhich is his, shall
passe siverd of compassioun. For Marie suffride in herte wi})
Crist and hadde m}xhe sore we in Jjis world. For to sich folk
wolde Crist 3eiie blisse, and ])us |?er blisse savouride more ; for it
is seid comunli \2X man may not passe fro ))is joie strei3t unto
|?e joie of heven, for Jeanne lievenli joie savouride him not.
And Jius ech man of worldli lust, 5if he shal after come to
hevene, mote nedis have a litil space to purge him of his
worldli lyf ; and ]>anne shal blisse savoure him, whanne he is
purgid |>us fro )>is world. And so Crist, wi]) his modir and alle
hise aposdis, hadden here sorowe ; and ]?us jjei weren disposid
here to take betere ])e blisse of hevene. And it is no drede to
clerkes jjat ne ])e spirit of oure Ladi, \q which is lyf of hir, and
in which Crist w^as wlappid, was a spirit of Crist ; as alle ];ingis
moten nedis be hise. Lord ! si]) sophistris graunten ])at ]>is ^
fadir of J>e ^ hound is myn, and ^it he is not my fadir <'^, whi
shulde we not graunte also ]^at oure Ladies soule is Cristis; and
so myche more, as Cristis wille and hir wille was ever at oon 1
pe eende whi oure Ladi suffride J)us, was herfore ordeyned of
God, for she shulde be more hooli, and more disserve to
Cnstene men, and beter printe Cristis dedes, and telle hem hise
evaungelistis.

And ]>us many men tellen ])is cause to dyvers ententis ; \2X
oure Ladi shulde have sorewe, }mt pou'^tis be sheivid of many
her lis. Sum men construen ])is ])us : ])at oure Ladi, bi ])is sorewe,
lovede more tendirli mankynde, and made hem shewe her
pryvy synnes. And so, bi J)is merit of oure Ladi, ])0U3tis of
apostlis and o])er weren shewid of many hertis to God, bi
confession ; or ellis, ])at ])us oure Ladi ])0U5te betere on dedes
}>at Crist dide, and shewide hem to Luke and ojjer, to witnesse
hem of many hertis.

^ So in E ; A italicizes the words Goddis modir.

\>e,E.

i>/s, E.

a On the fallacies arising from Logic, §§ 8-12, and the collection
ambiguity of the middle term, see the of examples in the Appendix, Part
chapter on Fallacies in Whately's 11.

334

The witness
of Anna.

WFCLIF'S

Aftdper ivas an oold ivomman, Anna ^ pat was a prophete in }>is
tyme : she was dowdier of Famiel, of pe kynrede of Aser. pis
Anna wente wel in her daies, and she lyvede sevene i^eer wip hir
hosehonde J)at was weddid wi]? \\\x fro her inaidenhod. And pis
Anna was widewe unto four e score yer and four e, pat wente not
out of pe temple , hut servede perinne, hope ?ti'^t and dai, hifastinge
and devoute preieris. A?id pis Anna cam pe same tyme^ and made
hir confession to God, and spake of Crist, as ^ of God and man,
to alle oper, ])at camen to hir and weren in bileve, and ahiden pe
hiyng ayn of mankynde. Here men douten comunli how old )?is
Anna was, and whe])er ]jes foure score 5eer and foure ben
countid in hir two eeldis bifore, as in tyme of hir maidenhood,
and in tyme of hir wedlok. But leve we ])is witt to God, and
wite we wel j^at J>is Anna was an old womman ; and so Crist
wolde have witnesse of ages and statis of folk. Crist wolde
have witnes of old folk, as weren Anna and Symeoun ; and he
hadde witnesse of jong folk, as weren Innocentis martrid for
him ; and he hadde witnesse of myddil folk, as weren his fadir,
and modir, and herdis. But comunli Crist hadde witnesse of
just folk of good name.

Aiid whanne pei hadden do alle pingis in pe temple, pat f el to
he done hi Goddis lawe, pei tur^ieden ayn to Galile, to pe citee
Nazareth. For, sij? Crist was circumcisid, and pore oifringe
was maad for him, ])er was no more ]?ere to do bi Crist, of so
tendir age ; but whanne he was of twelfe ^eer, he cam a5en wi])
his eldris and enfourmede \q doctours of ]?e temple, as \q
gospel of Luk sei]?. And in J)e meene while, pe child wexide
and ivas confortid, ful of witt, and pe grace of God was wip
him.

' .So E ; A reads arid.

-^0^0^

SJlRMONS.

335

)PE Gospel on Newe ^eris Day.

[SERMON XCV.]

Postqiiam consummati stmt. — Luc. ii. [21.]

pis gospel telli]> of Cristis circumcisioun, |)at was done on
})C ei5ti])e^ dale fro j^at Crist was bore. And ])is religioun bigan
at Abraham |)e patriark; and j)is religioun was done in hem
longe after ]?er ei3tj?e dales ^ a. But ])is was kept speciali among
|?e Jewis; but now we kepen it not, but ]>ing ])at it figuri]?.
pe first book of Goddis lawe telli}> of Adam and Eve, how ]?ei
lyveden nakid in tyme of ]>er innocence. But fro \€\ hadden
synned, \€i wisten ]?at |?ei weren nakid, and \€\ founden in
lymes of gendrure rebellioun to resoun; and ]?ei shameden herof,
and hiliden |>es lymes, for man shame]) kyndeli of workes of
synne. And Jjus God bad Abraham to J^enke on })is synne,
\2X men shulden kitte awey J)e skynne of jjer 5erde ; and ])is
kitting awei is clepid circumcisioun. Many causes J^er ben
whi ]7is prophytid to Jewis; for, bi ])is jsei ]70U3ten betere on
])e synne of Adam ; bi |?is \€\ fledden more |>e foule synne of
lecherie. And to ])is synne weren ]je Jewis ful redi ; and her-
fore swynys fleish was forfendid Jewis ^. And bi |)is obedience
J>at Jewis maden to God, weren jjei knowen from o]>er men,
whanne ]?ei weren slayn in bataile. Si}> Crist my3te not synne,
and algatis in lecherie, Crist was circumcidid, to fulfille |)e lawe,
and to telle men aftir how he clensi]? ])er hertis fro synnes jjat
))ei han done, in dede, in word, and J)0U5t.

The Circum-
cision.

^ ey}t\>e, E.

a For (Gen. xvii. 10) Abraham
was ninety yeai's old, and Ishmael
thirteen, when the rite was prac-
tised on them, and on all the men
of the houshold.

b Nicholas de Lyra (Biblia Sacra,
in Levit. cap. xi.) explains that the
flesh of the camel, the hare, the
Hyrax Syriacus, or choerogryllus.

^ \'e eyit dayes, E.

(translated ' coney,') and the swine,
was forbidden to the Jews, because
by the first is mystically signified
pride, by the second timidity, by the
third avarice, and by the fourth fil-
thiness, — vices which are respec-
tively opposed to the four cardinal
virtues, prudence, courage, justice,
and chastity.

?>?fi

WYC LIF'S

The name
Jesus.

Phil. ii. 10.

And ])is is |^e first ernest ^ }^at Crist 3af for mannis kynde,
and seide ]jat he wolde save it bi blood of };is Goddis lomb.
Men seien })at Crist juries shed his blood for man : first, in cir-
cumcision of ])is tendir membre ; ])e secounde tyme, longe
after, whanne Crist swette his blood whanne he praiede for
man, and dredde to suffre dej> ; })e JTidde tyme, and moost,
whanne J^e blood of Cristis bodi was drawyn out in many
maneris bi violence of turmentouris. pe blood in his fleish
was drawyn out bi scourging; j^e blood in his veynes was
drawyn out bi nailis ; and ]?e blood of his herte, where Cristis
liif was tresourid, was drawyn out bi persing of spere of a kny5t.
Lord ! si)> Crist seij? ]>at |>e blood of just Abel shal be requyrid
of Cayn, myche more J?is blood of Crist. And si]) suffring bi
charite is meritorie and helpyng, myche more |>is suffringe
of ])e persone of Crist. And ])us goostli circumcisioun was
evermore nedeful ; and it hadde vertue and ende in J)e blood
of Crist.

pis gospel telli)> shortli of ))is circumcisioun. Luk sei|>,
Whanne ei-^te daies weren endid^pat pe child shiilde be circumcidid,
his name was clepid Jesus ^ pat was clepid of pe aungel bifore he
shulde be conceyved in wombe. It is knowun to trewe men J>at
Crist was juries clepid ])us ; oones, whanne he was circumcidid,
as we clepen children whanne \€\ ben baptizid ^ ; jje toj^er tyme,
whanne Gabriel spak wij) oure Ladi, and telde hir how she
shulden conseyve Crist, and he shulde be clepid Jesus, pe
j?ridde tyme was Crist clepid Jesus in j^e Trinite wi|>inne ; and
|jis was hi5est cleping, and moost of vertu. For by^ ]?e orde-
nance of |)is ojjer han ))er power ; and bi ])is seij) Poul,
\2X in ]>e name of Jesus ech knee is bowid, of hevene, of erj^e,
and helle ; and ech tunge confessi)? |>at oure Lord Jesus Crist
is in )>e glorie of God his Fadir. And so })is word Jesus, seid
of trewe men, is of gret vertu a^ens \q. fendis. And, as sum
men speken, j^is name is often teld, sum tyme privyli, and sum
tyme apertli, and it was oftc figurid bifore j^at Crist was bore.
Jesus is as myche to scic as Savyour. And so Joseph in Egipt
was figure of oure Jesus. Josue, j^at Icdde Goddis folk, and

ernes, E.

hnplymed.

^ So E ; bifore, A.

WYCLTF.

S^ERiMONS.

337

particle ]>q lond of biheste, figuride oure Jesus bi many pro-
pirtees ; and so dide Jesus Sidrakis sone ; and Jesus Nanes ^
sone ».

And, as men seien, in j)is word * Unnej'e shal j)e just man
be saved/ is menyd })is word Jesus, whoso coude undirstonde
it. For in ])is word Vix ben but J^ree lettris, V, and I, and X.
And V bitokene]? fyve; I bitokene]^ Jesus; and X bitokene]?
Crist. And so |)is resoun seij? J>at jje just man shal be saved
bi J)e V woundis of Jesus Crist oure Lord.

t^E Gospel on Twelf>e Evyn.

[SERMON XCVI.]

Defuncto Herode. — Matt. ii. [19.]

pis gospel telli]? how Crist cam from Egipt. For in tyme
\2X Crist was ]>ere, J)at is not made to us to knowe, was l^e first
Heroude deed, ]>at slou^ \t children for Cristis sake. For in
meke abiding sendijj God remedy ; and |>us seij? ]je gospel ]?at,
Whaiine Heroude was deed, lo, pe aungel of oure Lord apperide
to Joseph in sleep, and had him ryse, and take pe child and his
?}iodir, and go into pe lond of Israel, for pei hen dede pat soi^ten
pt childis liif It is seid bifore, J)at God is good maistir, |>at
sendi]) siche messangers to conforte his disciplis, and telli]> but
litil at oones, |>at ]?ei shulden not for^ete ; but evere as |>ei han
nede, \€\ shulden ben newe confortid. God woot al j^ing bifore
J)at it be done ; and so he ordeynede his angel to come to
Joseph in Egipt anoon, whanne Eroude was deed, to telle him
]3es ti})ingis. And so Joseph dide no5t but ]^at J)at God tolde
him. And 5if Eve liadde do so, she hadde venquishid J>e
fend, and not hadde daliance wi]> him til J)at she hadde ben
disseyved.

And wite we wel, \2X not oonli Heroude sou3te ))e liif of
Jesus, but many of his servauntis for love of him. And j>us

' mantles, E.

^ That is, Joshua the son of Nun.

Mystical mean-
inji of the
word VIX.

The Return
from Egypt.

SERMONS.

338

WrCLIF'S

Christ is still,
and ever will
be, persecuted
in his members
here on earth.

lordis seien, we wolen |?at it be so. Two maneres of sekyng
j)er ben of men: sum men seken men to do hem good and
worship ; and }?us ]>re kingis sou3ten oure Lord Jesus ; and
sum men seken a man to do him harm and dispit ; and \\xs
Heroude and his servantis sou3ten Jesus Crist ; and ))ei wolden
have kilid Crist. And ]7us ]>ei sou5ten Cristis Hif; for his
spirit |?ei my^ten not dere ; and his bodi ]>q\ tolden litil bi, but
J)ei wolden not |)at his spirit hadde quiked his bodi.

And Joseph roos and took pe child and his modir also, and cam
in to pe lond of Israel ; but warli, as ]>& aungel tau3te him.
And, whanne Joseph herde pat Archelaus, Heroudis sone, rengnede
in Judeefor his fadir, he dreddefor him to go pidir. And Joseph
was amofieschid in sleep bi angel how he shulde go ; and wente
into Galile, And Joseph cam and dwelte in a citee of pat contre^
pat was clepid Nazareth ; for to fulfille pe prophecie pat Jesus
shulde be clepid of Nazareth. And so he was ; for Pilat wroot
upon his cros |)is writing, as |?e gospel tellij); Jesus of Naza-
reth, King of Jewes. And so, as Luk telli];, oure Ladi was
grett in ]je citee of Nazareth, and ]?er she conceyvede Crist;
and ]?us bi many resons was Crist clepid of Nazareth.

Beside lettre of ))is gospel, mai men meeve^ doutis of scole;
but me ])inki]j now, it is bettre to touche lore of vertues. We
shal bileve \2X al ]>e gospel, be it nevir so literal, techi]? what
J)ing shal bifalle, and how ])at men shal lyve. And so, as Crist
in his 30ungJ)e was pursued by many men to dispise him and
slee him in his owne persone ; so, unto J)e dai of dome is he
pursued in his membres, and algatis in Goddis cause, bi resoun
of Goddis lawe. We shulden not presume, but hope, j^at we
ben membris of Crist ; but wel we witen, jif men haten us and
pursuen us for Cristis cause, ]?anne J>ei pursuen Crist in his
membris, and haten j)e cause of Crist. For betere cause my3te
not Crist have j?an defending of his lawe ; for })is cause made
Crist be deed many weies bifore ojjer ; and Crist, for ]?e beste
cause, suffride here martirdome. Studie wel Goddis lawe, and
|)e treuj)e j^at sue}) ofit, and defende it booldli, — bo]>e to
precstis and to \^ world,— and \om shalt have enemyes to

' move, E.

SER3fONS,

339

pursue J)ee to ))e de};. And as Crist was pursued bo|>e of
preestis and kny3ttis, so |>ou shalt be pursued of jjes twoo
bi diverse resouns. Sum tyme kny^ttis ben chevetaynes, as
it fel of ]?e eemperours, and sum tyme preestis ben maistris,
as it was in Cristis tyme. And so it mai falle now, bo|)e of
popis and bishopis. For yi men J^enken Goddis lawe sharp \
and to lette avauntage of J)is world, men of ]?is world, bi |>e
fend, wolen haten hem |jat puplisshen it. And so slou|>e and
cowardise ben cause of )?is fals pees ; and so wanting of ]?is
pees is signe to many jjat God love]? hem. Ech word of )?is
gospel mai be told to ]?is entent ; but it suffisi]) to have ]?e
roote, and go lijtli to o]?er wittis. And muse we not how |)is
kingdom cam from Archilaus to Heroude ; for if it hadde be
profitable, God wolde have tolde it in his lawe. And so many
treujjis profiten more while ]?ei ben unknowen to men ]?an ])ei
shulden profite knowyn ; as Goddis lawe techij) us.

^PY. Gospel on twelf^e dai.

[SERMON XCVII.]

Cum naius esset Jesus. — Matt. ii. [i.]

pis gospel telli]), how |jre kyngis camen afer out of j?e eest
to do worship to Jesus Crist, as )>ei weren tau5t bi Goddis
lawe. And |)us sei]? Mathew in jjis gospel, |>at whanne Jesus
was born in Bedeleem oj pe lond of Judee, for diversite of ano]>er
Bedeleem, in pe daies of Heroude pe Kyng. (And |?is was Jje
first Heroude, more |>an ]?e two after, and he was kyng of
Judee bi \q, eemperour of Rome; and he hadde it in pees,
\2X tyme \2X Crist was bore. And ))us sei]> J)e testament of Ja-
cob, whanne he tolde of Judas his sone : ' per shal not be taken
aweie \q. ceptre ^ fro Judas kynde, ne a duke ]?at shal come
of him, til \2X Crist come, jjat is to be sent^; and he shal be
abiding of hej^ene men,' jjat he shal turne. And |)us it bifel

* to scharp, E.

^ septre, E.
Z 2

' So £; seint, A.

The Epiphany.

Gen. xlix. lo.

340

WrCLIF'S

Num. xxiv. 17.

The worship of
the Magi.

of Heroude, for Jjc tyme ]>at Crist was bore ; for ]janne regalie
of ]?e Jewis was taken aweie, and ^ovun to Heroude.) And |?es
jjre kingis weren wise men, and lyveden in worship after J)er
astat, and tau5ten her peple Goddis lawe and resoim, as Jjei
hadden be jjree men of hevene. And fro J^e tyme of Balam,
J)at was profete of Moab, j^er weren kingis in |?at contre to
aspie his prophecie. For he seide ])at a sterre shulde springe
of J)e kynde of Jacob, and Gentil folk shulde loute J)at child
))at shulde be bore in tyme of ]?is sterre. And so, whanne Jjis
sterre apperide on Cristemasse ni3t, or bifore, })es ]?ree kingis
ordeyneden hem to come and worshipe ])is child. And so |)ei
camen upon dromedis wi]>inne ])e jjrittenjje dale ; for her weie
was ordeyned redi, wijjouten letting, how j^ei shulden come.
And, for |)ei wisten |;at ])e Child was greet, ]?ei camen to Jeru-
salem, ]?at was ]?e heed citee of pe contre, and hopiden ]>at
Crist was bore |)ere. And ]?ere pet ^ axiden ophili, Where is he
pat is bore Kyng o/Jewes, as Balaim tolde in his prophecie, y^r
we sawen pe sterre of him iii pe eest, ])at ha]? led us, and we ben
comen wip yftes to loute him, as we shulden. And whanne
Heroude herde pes wordis, he was disturblid, bi manj^ causis,
and alpe citee of Jerusalem was disturblid wip him. He ]?0U3te
])at so grete men wolden not come so fer ]?idir, but 5if J)ei hadden
wist bi certeyn tokenes ]?at a kyng of Jewes were bore ; and
j)is kyng shulde reve him ])e kyngdome ]?at he hadde. IMen
seien ]jat jjis sterre was sich J^at it was bine]?e ]?e moone in \q.
overmeste^ part of Jje eir, and movede as God wolde ]?at it
movede. And so ])es jjree kingis weren meved bi li3t and
leding of J)is sterre; and so ]jei my^ten in litil tyme come to
Jerusaleem.

Arid Heroude gedride alle princis of preestis pat weren in
Jerusale?n, and alle pe scribis of pe peple, to wite where Crist
shulde be bore. And pei seiden to him, ]?at he shulde be bore.
In Beedleem of Judee ; for so was it writun bi pe prophete, pat
seide pus, of j)is toun : — And pou, Bedeleem, in pe lond of Juda,
art not lest among pe princis of Juda ; for of pee shal come out
a duk pat shal reule my folk of Israel, panne Heroude made

' So E : not italicized in A.

overmokte, E.

SERMONS.

341

privylt clepe pese pree ki?igts, and lemede of hem pe tyme of pis
sterre pat apperide to hem, and sente hem into Bedelem, and seide
to he?n, (but falseli) : — Go y, and axe bisili of pis child, \2X is
bore ; and whanne y hav foimdun him, telle y me ayn, pat Y
come and loute hini. And ivhanne pei her den pe king J)us speke,
pei wenten out of ferusaleem ; and lo, pe sterre pat pei sawen in Pe
eest meevede bifore hem til pat place pat it stood, evene above where
pe child fesus was. And wha?ine pes kingis sawen pis sterre,
pei hadden 7nyche joie wipal. A?id pei efttriden in to pe hous, and
foundwi pe child, wip Marie his modir; and pei f el doun bifore pe
child, and lotitiden him, devouteli. And pei openeden per tresouris,
and offriden to him J>ree ^iftis, gold and mirre atid encense ; —
as J)ei weren tau3te to trowe of Crist ]>at he was boJ>e king and
preest, and shulde die for mankynde. And pei token answer e
in per sleep, pat pei shulden not turne ayn to Heroude ; and so
hi anoper weiepei turneden ayn to per lo7id.

Bi J)is gospel mai we lerne, liow Crist coveitide honest
poverte ; for he was not bore in \q kingis citee, but in pore
uplondish toun, — not in ]>e beste place of Jje toun, but in a pore
comune stable. And ])es kyngis weren enfourmed bi tymes
what alle ])es j^ingis menten. And so we singen in J>e chirche,
]?at jjes ]?ree jiftis of )?e kingis weren jovun of ech of hem, and
bi certeyn causis ordeyned of God. Bi ]?e gold \€\ mitten bie
])ingis ]?at was nedeful for Crist, and bi J)e mirre \€\ my3ten
streng])e ]?e membris of Crist, and bi jje encence Jjei my3ten
putte awey ]?e stynke of |>e stable. And Crist ordeynede bi his
lawe, ])at he shulde not ])us begge, but lyve in an honest poverte
lik to ])e state of innocence. And )?at \q. ]?re kingis camen so
fer to bringe jjes goodis unto Crist, bitokene]> Cristis lordship
Jjat he hadde wi]? his povert. But me J)inki]> Jjat |)e witt is
betere j^at ))e Chirche singij? of J?is ; gold is Cristis regalie,
in encence his presthode, and in myrre his sepulcre^. And |>us
alle men shulden worshipe hem. Seculer lordis shulden wor-
shipe Crist, and ]?at j?is gold shulde teche hem ; preestis also

'^ The writer no doubt refers to quence used on the festival of the
the following passage in the Se- Epiphany (Sarum Missal) : —

Huic Mail,'! muncra deferunt praeclara,
Aurum, simul thus cum myrrlia ;
Thure deum praedicant, auro rcgem magnum,
Hominem mortalem myrrha.

Lessons taught
by this gosi>€l.

342

WFCLI F'S

shulden worshipe Crist, bi ])e lore of ]?is encence ; and alle
comunes shulden worshipe Crist, for we ben alle dedli, and
in tyme of oure de]? and aftirward we haue noon helpe but
him. And J)is shulden we do in lijt ; for we shulden worche
discretli. And, as Gregory techi]?''^, we shulden wenden fro \q
fend al bi ano]?er weie ]>an we camen into }>is world. For bi
synne we camen hidir, and contynneden here in synne ; but we
shal wende fro ]?e fend unto oure countre, J>at is hevene, bi J)e
weie of vertuous ^ liif, and ]?anne we suen ]?es }>ree kingis.

pE Gospel on Conversioun dai of Seint Poul.

[SERMON XCVIII.]

Leavinp all
things for
Clirist's sake.

Ecce reliquimus'^ omnia.— "hlKTi:. xix. [27.]

pis gospel tellij? of j^e meede ]?at Crist bihi3te to his hie
kny5tis. Petre was of greet bileve, and hardi in axing, and
axij) j?us Crist : — Lo, zve hav forsaken alle pingis, a?td we hav
sued pee ; what mede shal be to us for pis suynge ? Here men
douten comunli, how Petre seide so}? ; si]> men forsaken not but
J)ing ))at \€\ have hadde, and Petre was a fishere, and hadde but
litil |?ing. Also |>er ben many J?ingis ])at Petre ]>ou3te nevere
on; but how shulde he forsake J?ing \2X nevere cam in his
jjoujt ? Also, Petre forsoke nevere |?e Holi Trinite, ne ]>e
manheede of Crist, }>at ben many |)ingis. How approve]? Crist
)>es false wordis of Petre .'' Here it seme]? to many men ])at
Petre undirstood })us, — ]?at ])ei forsoken alle }?ingis^, — for alle
])es worldli goodis ; si]> \€\ helden Jjer bisynesse and ]>er
wille fro Jjcs goodis. And ])is witt mente Crist, in his speche

^ So in E ; A has vertues.
words ]>at — \)ingis are om. in E.

^ So in E ; A has relinquimtis.

The

^ St. Gregory, Honiil. X. ' A re-
gione nostra superbiendo, inobedi-
endo, visibilia sequendo, cibum
vetitum gustando, discesshnus : sed
ad earn necesse est, ut flendo, obe-
diendo, visibiHa contemnendo, atque

appetitum carnis refrenando, redea-
mus. Per aliam ergo viam ad re-
gionem nostram regredimur ; qiio-
niam qui a paradisi gaudiis per di-
lectamenta discessimus, ad haec per
lamenta revocamur.*

SERMONS.

343

aftir to Petre. And j)us biddijj Crist bi Luk and Joon to
forsake and hate seven goodis. And ])es wordis mai serve wel
to J>is undirstonding ; and |>is witt was so|> of Petre and o|)er
apostlis ; si]> a manere of forsakyng is to leeve willc to siche
goodis, and J^ei hadden not suyd Crist |)us, but ^if |>ei hadden
left sich will. And it is li3t to assoile objectis ajens ]?is ^ To
jje firste we seien, jjat Peter, bifore he suyd Crist, hadde in his
affeccioun al manere of sich J>ing ; and j^is desire he lefte, and
so alle siche ))ingis. To J)e secounde word we seien, jjat ]?er
ben many J)0U3tis and many desiris to )>ingis, as special or
general. Petre hadde general desire to al manere of siche
jjingis, and general forsakyng axi|? sum mede. And clerkis
seien, Jjat special mai not be wijjouten general, and ])is forsaking
maki]) hem to have J^es jjingis j?e which ]?ei forsoken, — 5he,
betere Jjan ])ei hadden bifore ; as, ^if a man forsake for Crist
his fadir and modir, he haj? hem Jeanne betere }>an whanne he
lovede hem fleishli.

The ]?ridde obiect ])at here is maad goij) not a^ens oure
sentence. For ech man mai wel wite J?at Petre Jjoujte not
to leve Crist, si]? Petre sei]?, next aftir, ])at J?ei suen Crist ; and
])at is verri tokene ]jat jjei forsaken not J)us Crist, si]? ]?ei forsaken
al manere of erjieli Jjingis for Crist ; and |jis axij) grete mede, si]>
it is myche, and wilful ; and mede bihi3t to traveilours maki]?
hem traveile betere. Ojjer chartris he nedi]? not but J)e word of
Crist ; for wordis of J)e firste treuj^e passen alle o]?er chartris.

Jesus seide to hem, to whom he spak ]jes wordis : Sopeli I seie
to ^ou, pat y pat pus hav suyd me, in pe laste making of men \
whanne mamiis sone shal sitte in sete of his majeste, y shai siite in
twelve setes and juge twelve kynredis of Israel. Here shal we
wite \2X Crist spak not oonli to ])es twelve, but generali to
o]?er seintis j>at passingli suen Crist ; for ^if Crist bihi5te jjis to
Scarioth, and lefte to 3eve ]?is mede to Poul, what trujje were in
Cristis wordis, or what mede to o]?er men ? It seme]? })at Crist
undirstondi]) his sitting at ])e dai of dome; for })is seete of
juging is propre to him, bo]?e God and man ; and ]>erfore it is

^ So E ; A excludes mnhing of men from the italics.
•"*■ It is easy to solve the objections raised against this text.

Difficulties
solved.

Final reward
for such
leaving.

344

WFCLIF'S

Ps. i. 5

wel clepid, a seete of his majeste. pis noumbre of twelve is
noumbre of alle passinge seintis, )?at ny5 suen Crist in staat of
apostlis, and algatis forsoken^ \e world for the love of Crist.
pe noumbre of ])es seintis shal be partid in twelve, and juge
alle lesse seintis, w^hich ben also partid in twelve. And alle
J)es ben Jacobis sones, and seen all clereli God. And ]?us seien
men comunli j^at J>re manere of men shal come to Cristis
jugement. Sum, passinge seintis )?at sueden ny^ Crist, as
patriarkis, and Baptist, and o]>er Cristis disciplis. And Jjes,
for |)ei weren li3t and ensample to o])er, shal juge o]?er J)at
sueden hem to j^er bo])e^ worship. And ]>is jugement shal
not be but ])is witnessinge of treujje. pe secounde part Jjat
shal come to Cristis laste jugement shal be seintis J>at shal
sue ]?es grete seintis. And it is no contrariouste ^ jjat J^es same
seintis ben of ]jes bo]?e partis, bi dyverse resouns. pe more
part of men, in ]je laste jugement, shal be men J^at shal be
dampned, and }>is is a greet part. Of ]jes men sei]? |?e Psalm,
jjat J>ei risen not up in jugement ; Jjei shal be jugid of God, and
of alle hise seintis, for to go to helle for her wickid liif. And
]?is mede, bihi^t of Crist, passij) alle j^es worldli goodis. Blessid
be ]?is duke of bataile, j^at j>us rewardi]? his kny5tis ; for J>is is
more confortable, and betere bi a ]?ousand part, ]?an wages
50vun in erjjeli batailis of kny^tis or of clerkis. Lord ! si]) ])is
suyng for^ Crist is forsaking of worldli goodis, and profiting in
poverte after ]>2X Crist lyvede, how myche shulden we preestis
drede })at we fallen in ])is !

And for ])is myddil part ])at shal come to )>e jugement, bihotij?
Crist, ])at ech pat forsakip for him ony of |)es ei^te ])ingis^, shal
have an hundredfold here in pis Ijf and, after, pesihle possessioun
of pe liif of blisse. Scorne we J^es foolis ])at seien, bi jjes Cristis
wordis, ]?at ech seint shal have here a hundrid wyves at jje laste,
and so of o})er sevene j^ingis ])at ]?e gospel rehersij). Here
mark we alle j)es ei5te, which ben hous and hreperen, sistren, and
fadir, and modir, wif or children, or feldis, wi]> oj^er rentis.
And marke we |je fruyt })at man haj) of worldli havyng of |>es
eijtc, and, on |)e of^er side, havyng )>at just men have here ; and

' forsaken, E.
* So E; om. A.

bro\>eres, E.

^ contrarioste, E.

' of, E.

SERMONS,

345

we shal wel undirstonde })at |)is secounde havynge passij) an
hundrid fold j^e first in fruyt and profit. And here we taken
two jiingis as Cristyn mennys bileve : — oon, ]>at sich men han
al manere of j^ingis; anoj^er, |?at sich goosth havynge passij)
worldli havyng. And J>anne mai we telle scorne by sich asse
argumentis : — ^if a man shal have here an hundred fold so good
jjing as is ))is wif, |)anne he shal have an hundrid wyves ! Kepe
we wordis of \e gospel, and witt of it |?erwi]), and alle ])e fendis
or false men mai not disprove a word ]?erof.

pE Gospel on Candilmasse dai.

[SERMON XCIX.]

Postquain impleti sunt dies. — Luc. ii. [22.]

It is seid comunli, J^at oure Ladi ha]> fyve festis : Concep-
cioun, Nativite, Annunciacioun, Purificacioun ; \q fifte is As-
sumpcioun, whanne oure Ladi was deed, pe ferjje of ]jes
festis is seid in ]?is gospel, and is clepid comunU ]je feste of
Candilmasse; for Jewis hadden a lawe, — and we kepen 5it
sumwhat ]?erof in purifiynge of wymmen, — ]?at a womman, after
J)at she was deliverid of a knave child, shulde, in sixe wokes
after, come to \q temple and be purified ])ere, after ]?at ]?e
law lymytide. And al 5if oure Ladi nedede not to be ]?us
purified, ^it, 'bi counseil of God, she fulfillide |)us ]?e lawe.
For her sone seij? after, I cam not to undo \q lawe, but to
fulfille it ; and so he made his modir do. And so tellij?
Luke, J)at, fro pe dales iveren fulfillid of purfying of Marie,
after pe lawe of Molses, pel hrour^ten festis In to ferusalem to
sette him blfore God. For al3if God be everywhere, 5it we
seien he is in chirchis on a special manere, as he is in juste
soulis., A7id so pel offrlden Crist to God; as pe law axlde pat
every male pat openep wommans bodl to his Issue shal he halewid
to pe Lord ; and offride for him a certeyn j^ing, — as a pelre of
turturls or two brlddls of doivves. For riche folk shulden offre
for purifying of wymmen a jong lomb of o jeer, as Goddis

The Purifica-
tion.

34^

WVC LIF'S

Simeon pro-
phesies.

Lesson of the
gospel,— that
we should
hope for hea-
venly bliss.

lawe telli}?; and it sufficide to pore folk to offre a peire of
turturis, or two dowve briddis, for ]?e child J>at was born. And
so we mai not denye J>at ne Crist and his eldris weren pore
folk, for J)ei chosen ]>q secounde.

And per was a man in Jerusalem pat was clepid Symeon ; and
pis was a just man, and hadde drede of Goddis lawe. And pis
77ian abood con/or ting of Israel ; and pe Holi Goost was in pis
Symeon. And pis man hadde answer e of pe Holi Goost pat he
shulde not se dep, but ^if he saw first Crist. And he cam into pe
temple bi leding of pe Holi Goost. And whanne pei brow^ten pe
child Jesus, his eldris, into pe temple, pat pei shulden do after
pe custom of pe^ lawe for him., Symeon toke him in his armes,
and blessid God, and seide : Now, Lord, pou levest pi servaunt
after pi word in pees, for myn iyn han seen Crist, \2X is helpe
to |>e world. And he is Jji owne Sone, \q same God ]?at Jjou
art. And his helpe pou hast ordeyned bifore pe face of al manere
peple, to be li^t to shewing of folk, aiid glorie to pi folk of Israel.

To J)is feeste of oure Ladi answeri]? \q four]?e vertue, )>at is,
hope of hevenli blisse. And it was fuUi in hir; for, as bileve
lastide in hir whanne it failide in apostlis, so she hopide ever
more \2X she shulde come to blisse of hevene. For si]? she
trowide \2X hir Sone shulde rise fro dee]? to lyve, and how and
whanne he shulde rise, as God himsilf hadde tau3t hir, how
myjte J)is Ladi myshope }?at ne she shulde come to hevene ?
In ]?is we shulden sue J)is Ladi, and ]?enke ever on hevenli
blisse, and traveile ]?erfore, nijt and dai, in hope for to gete
])is blisse ; and what woo ]?at we have here, take it in ful
pacience, for ]?e joie \2X we hopen to gete in J?e blisse of
hevene. Lord ! sij? a tiliyng man hopi]? ofte to have his fruyt,
how moche more shulden we have hope to come to blisse of
hevene. And ]?is hope is of ]?is kynde, \2X it mote be con-
tynuel, and ever more meritorie, to large a mannis blisse in
heven. It maki]? a man mery and glad, and suffre al ])at falli]?
to him; for it is groundid in rijt bileue }?at God doi]? al for \q
beste. No man faili]? ])is hope^ but if he synne on o}?er syde;
and algatis but if he forjete to J?enke on hevenli blisse. Men

^ So E: om. A

in \>h hope, E.

SERMONS.

347

})at ben stoppid wi]) worldli J'ou^tis, or wij? lustis of her fleishe,
failen to plese }>is Ladi here, and folwe her in ]?er jjoujt;
and )?us ))ei maken not |)e^ Lord myche, ne hir spirit is glad in
God. But j)us dide oure Ladi Marie, as ^q gospel telli]> of hir.
And ])us fewe men in j^is liif wanten ernes of dispeire ; for J)ei
)>at ben depid in synne, and ])enken not but on |)es worldli
goodis, wanten hope of hevenli blisse, and ])us j^ei growen in
dispeire. And on J>is shulden we prestis jjenken ; and algatis
prestis of J^e world, ]>at suen not Crist in poverte, but j^enken
how })ei mai be riche here. And ]jis synne is more in coventis
j>at ben groundid in her goodis, and ever ben depid in Jjer
synne for defaute of rijt hope.

pE Gospel on >e chairinge of Seint Petre.

[SERMON C]

Venit Jesus in partes Cesar te"^. — Matt. xvi. [13.]

pis gospel tellij) how Petre apostle passide in bileve o])er
apostlis, for he was more sad and hardi to trowe of Crist J>at
he shulde. Matheu tellij) ]?at Jesus cam into Je contre ])at siche
a cite was inne sett^ ))at was clepid Cesar ie of Filip^. And of
two men it hadde ]>e name, pis citee hadde ]?ree names ; first,
it was clepid Lachis ; and si}) it was clepid Dan, after ]?e kinrede
of Dan; and after of Philip, Heroudis bro]?ir, ]>at hadde ]?e
fourJ)e part of |)is rewme, it was clepid Cesarie of Philip, in
worship of \q emperour and him^^. And ])is citee was divers

The faith of
Peter.

J>w, E.

2 Cesaree, E.

"■ If the writer had consulted St.
Jerome, he would have found (see
Smith's Bible Diet.) that Dan and
Cesarea-Philippi were two different
places, standing about four miles
apart, at two different sources of the
Jordan. But perhaps his authority
was F. Brocardus of Strasburg, a
Dominican friar who visited the

^ seil ynne, E

Philip, E.

Holy I-and in 1283, and whose de-
scription of his journey is given in
Canisius's Thesatirus, vol. iv. Bro-
cardus similarly confounds the po-
sition of Dan or Laish (he calls it
Lesem), with that of Paneas or
Cesarea-Philippi, to which he gives
tlie additional appellation of Ba-
lenas.

348

WrCLI F'S

The people's
opinion of
Christ.

Peter's con-
fession.

fro Cesarie of Palestine, in which dwelte Centurio^. But alle
])es weren worldli names; and ]?es men, to gete ]?er name
lastinge here, but not in hevene, leften sich dedis here in erjje.
Over ])e state of innocence. And Jjus done ]?es newe ordris, in
cloistris and in o]?er housis, and ])enken to myche on hir liif
here, and to litil on hevenli liif. We shulden j^enken on goode
workes, to make men to forsake Jjis world, and Jjenken on
Crist and on his liif; for sich j^ou^tis wolen lasten wij? us.

And ]?us axide Crist here, for greet witt )>at was in him, among
his di'sciplis, who he ivas, bi his manhede. For it is seid ofte
tymes, ])at on foure maneris is man broujt for]?, pe fourjje
manere, and propre to Crist, is, J>at he cam of a virgine oonli.
And so to make mede in apostlis, and to teche Jje Chirche
after^ Crist brou^te in j?is questioun, and axide what men seide of
him. As men hadden dyverse opynyouns of Baptist, what he
was, — sum men seiden ]?at he was Heli, and sum men J)at he
was Christ, and sum men jjat he was anoj^er prophete, as
techi]) Joones gospel, — so weren many opynyons of Crist. And
herfore seiden Cristis apostlis bi oon witt, how dyverse men
hadden here dyverse opynyons. For sum men seiden J)at he was
Baptist ; as Heroude, and men of his opynyon, seiden j^at Joon
was risen to liif, and he hadde vertue to do miraclis, as \q dedis
of Crist shewiden. Oper men seiden of Crist ]?at he was old
Heli, ]?e prophete ; for Heli was taken up in a chare of fire, and
aftir he apperide no more, p^ pridde men seiden, bi Cristis
workis, Jjat he was Jeremye \q, prophete, or anoper grete prophete.
Somme seiden oon and sum ano]?er. But Crist axide his
disciplis \ whom pei seiden him to he. But Peter answeride
gloriously, as a trewe man, for alle ])e apostlis, and seide on ])is
maner, ])ou art Crist, Sone of God lyvynge. Bi ])at ]?at Petre
clepid him Crist, he knowelichide ])at he was ]je greet prophete,
J)e which was bihi3t bi Moises to ]je folk in )>e oold lawe. And
so Petre knowelichide J)e manheed of Crist. In j?at jjat Petre
seide after, |)at Crist was J^e Sone of God lyvyng, he knowe-
lichide Cristis Godhede fro j^es fals Goddis. Imagis and

^ apostlis, E.

* The writer seems to have mis-
taken the ' Cenlurio ' of the Vulgate

(Acts X, i) for one of the names of
Cornelius.

SERMONS.

mawmetis ben falseli clepid Goddis, but jjer is but oo lyvynge
God, as ]>er is but oon ]?is Goddis Sone oonli.

And Crist answer itige seide unto Pelre, Blessid art pou,
Sy mount Barjo?ia, for fleish and blood tolde pee not pis, but my
Fadir pat is in hevene. Here we trowen, bi Cristis wordis, ]jat
Petre moot needis be blessid ; and so he hadde bileve wij?
charite ordeyned to blisse. And so, as Petre moste nedis
synne, but he my5te not synne deedli, so |?e boot ^ of Petre, ]?at
is holi Chirche, mote nedis suffre tribulacioun, but it mai not
perishe. Petre is now clepid Symount, bi his propre name,
and now clepid Barjona, or sone of Johanna, and now clepid
Petre, as Crist clepid him here.

And jjus Crist seip to him here, pat he is Petre, and upon pis
stoone shal he grounden his Chirche. pis corner stoone is Crist,
of whom Petre ha|? ]?is name ; and on ]?is same stoone is hooli
Chirche grounded. And ])us Petre and ech man signifie]> |>is
stoon. And aftirward Crist telli]? ])e strengjje of j^e Chirche, and
biheti[) first to it, pat pe '^atis of helle shal not have my^t ay7is it.
Cristis Chirche mai here be troublid bi ))e fendis lymes, and
|>es lymes mai be clepid 5atis of helle. For bi ])es many fendis
comen in and out, and ]>ei ben ^atis to many men to entre in to
|)e weie of helle. pese jatis mai kille ])e membris of Crist, but
jjei mai not harme hem, for Crist kepi]? her soule, and victorie
of it is betere ])an bodili de]?. And J>es 3atis in |?is turmenting
doen harm to hem silf, and profit to Cristis Chirche which \€\
weenen to distrye.

pe secounde pry vy lege of Petre stondi]? in ])is ; pat Crist shal
yve him pe keies of pe rew?Jie of hevene. pes two keies ben so])li
seid witt and power, to teche men ])e weie to hevene, and to
opene hem |?e 3atis. And |)es keies hadde Petre wij) many oJ>er
seintis, for alle men ]?at comen to hevene have })es keies of
God. And so we shal not undirstonde |?at ]jes ben keies of
metal, ])at oonli Petre berij), to opene hevene 5atis to men ; but
)>ei ben lore and power, ]?at men have goostli of God. And so
})is laste word seid is nede to be undirstonden wel, ]?at, What
hyn ping pat Petre bindip upon erpe shal be bounden iti hevene,

349

Christ's pro-
mises to Peter.

buot, E.

35^

wrcziF's

and what kyn ping he unhindip upon erpe shal be unhounden in
hevene. And ]?es wordis weren not oonli seid unto Petre, but
comunli to ]?e apostlis, as ]?e gospel tellij? after, and, in persones
of \q, apostlis weren \€\ seid to prestis, and, as many men
]?enken, to alle Cristen men. For, if man have mercy on his
soule, and unbinde it, or binde it, God bi his jugement in
hevene jugi]? ]>e soule sich. For ech man \2X shal be dampned
is dampned for his owne gilt, and ech man \2X shal be saved is
saved bi his owne merit. And ]?us men seien comunli, \2X
wordis of Crist ben undirstonden, whanne jjes keies erren not
fro )>e keies above. And so it were nede here to wite what is
holi Chirche, and what ben jje keies of hevene, or whanne
prestis bynden or unbynden. In ]>is Jjrefold disseit ben many
men blindid ; for as bi J)e firste leesyng was mankynde lost, so
bi ])is secounde lesyng is ]?e Chirche disseyved. pe first lesyng
was of ])e fend, whanne he reverside God, and seide to Adam
and Eve |)at \€\ shulden not die. pe secunde lesyng is of \q
fend, and of^ Anticrist his viker; jje which lesing is poudrid
wij) ypocrisie. He sei)> \2X he is next Crist bi manere of lyvyng,
and so whatever he seij? mote nede be so]?; and bi ]?is foule
heresie is |)e Chirche disseyved.

pE Gospel on Seint Mathies dai.

[SERMON CI.]

God's wisdom
given to the
meek.

Cofifiieor tihi, Pater, Domine. — Matt. xi. [25.]

pis gospel telli]) how Crist answeride to feyned wordis of
j?e peple, and telde many hie treu|)is to lore of his Chirche.
And ))es treu))is ben pertinent to chesyng of Mathi "^^ for ]jis
feste telli}) how Mathi was chosen in j^e stede of Scarioth, aftir
jjat he hadde hanged himsilf. And so telli}) Matheu, how Jesus
in })at tyme answeride to })e peple, and seide on })is manere : —
/ confesse to pee, Fadir, Lord of hevc7ie and of erpe, pat hiddist

^ So E ; om. A.

2 Mathy, E.

SERMONS.

Z5^

pes ireupis fro worldli wise men and ware, and shewidest hem to
meke men, and dispisid of ]>e world. And j^e laste ^ cause herof
is told jjus of Crist : Ihe, Fadir, pou didist pus, for pus it was
liking to pee. We shal undirstonde here, )>at not ech confes-
sioun is rounyng in an eere of a mannis owne synne, but
graunting of treu|)e wi]> graunting of God. And ])us speki|>
Crist, ]>at is of more auctorite |>an alle ])es popis ]?at ordeyneden
confessioun of rounyng. And here mai we see how God is
Cristis Fadir wi]jouten ende, wi|>inne, bifore J>at he be Lord;
but he is ever Lord of ])is brode world; and J?is world is
understonden bi hevene and bi erj^e. pis treu))e ]?at Crist con-
fessi|>, falling to ]?e apostlis, stondi]? in ]?is word ; |>at J)ei cowden
many trew|)is ]?at weren hid to olde ^ wise men and war of
jje world, as weren Scribis and Fariseis, and o\tx worldli men.
And cause of |)is dede of God is open to trewe men ; for God
wole shewe to men how al wisdom is of him, and he wole 5eve
it freeli to meke men j)at he love]?. So \2X noujt liki]) to God
but for certein enchesoun.

And J)us, for Mathi was meke, God chees him apostle. For
it is not leveful, for vertue of bileve, to denye \zX God wrou5te
in castinge of |)es lottis, and in alle dedis of jjes apostlis, J>e
whiche chosen Mathi. And, as it is seid bifore'^, j?is chesing
were 5it betere, for mannis affeccioun is falsly varyed, and
speciali whanne worldli wynnyng is knyttid to \q chesing.
And 5it men trowen J>is heresie as if it were bileve, \2X %\i ony
be chosen bi mannis lawe J?anne he is treuli chosen. And 5it
bo]?e \t cheseris, and he \2X is chosen, in J)is displesen to God.
And practik of ]?is heresie doi]? myche harm in chesing, as we
mai see at eye in chesing of )7es popis. Lyve \q cheseris a
meke liif, and leeve \€\ to chese a worldli state, and kepe \€\
j)e fourme of )?is chesing, and \€\ shal chese wel. For, no
drede, sich disturblyng cam never of chesing of ))es popes,
5if jjei weren pore and meke, and lyveden as J^e apostlis.

And, for disciplis of Crist shulden trowe to his speche, he
tellij) what falli]) to him bi vertue of his Godhede. Crist seij>^

^ So in E ; le&te, A. ^ So E ; A has holdun. " So in E ;

A gives the words ' Crist sei]> ' as part of the quotation.

«* See p. 304.

Mathias chosen
an apostle for
his meekness.

All things de-
livered to
Christ.

35^

WFCLIF'S

pat alle pingis ben ^ovun him of his Fadir, and no man knave
fulli Goddis Sone but his owne Fadir, and no man knewe pis
Fadir but his Sone, and ojjere men to whom he wolde shewe.
pe firste of J>es ]?ree wordis techi|> \2X Crist is God, for ellis |>e
Fadir my5te not 5eve him alle ])ingis. For 5if we undirstonden
bi alle |?ingis, alle creaturis, ^it ]>e Sone is bifore J)at he have
alle creaturis ; and in ]?at beyng bifore he mote nede be God.
And 3if we undirstonden al ]?ing wij^inne in God, )>at Crist ha]>
al ]jis ]?ing 50vun of his Fadir, ^it Crist moot nedis be God,
jif ]?is gifte be trewe ; for ]janne Crist ha]? Jje Holi Goost, and
propirtees of \xq persones, and ]>q Fadir of hevene in a manere,
]?e which mai oonli acorde to God. And so, for ])e first word
is so]?, Crist mot nedis be God. And of ])is wole it sue ]?at
Crist is almy^ty, all witti, and al wilful, as })e Trinite is ; for
Crist is ])e same God ]?e which is ]je Trinite. Of J)is wole sue
}je to}?er word after, }>at no resonable }?ing knowi]? ]?e Sone at
\>e fulle but ]?e Fadir of hevene ; for ]jei ben algatis evene.
And after ]?is speche of ])e Trinite, ]?e whiche is even in himsilf,
shulde Crist speke of ])is cunnyng, ]>e which is ])e most ])at
mai be. pe ])ridde word sue]? of ]?es : ]?at no man knowi]? ]?e
Fadir but ]?e Sone, and ]?es men to which ]?is sone wole shewe
]?is knowing, pe peple my^te se at i^e how J?at Crist was
verri man. And so Crist come]? doun to mannis speche of
knowing, pe Sone, bi his Godhede, knowij? evenli ]?e Fadir ;
and, bi ]?at ]?at he is man, he knowi]? as myche as man may
knowe ; and so his knowing moot be comuned to men after ])at
]?ei ben able, pe Holi Goost is ]?e same kynde ]?at is ]?e Fadir
and ]?e Sone, and ]?erfore Crist, supposing ]?is, leeve}? to speke
of ]?is Goost.

And of })is may men gadere how men shulde trowe here
Cristis wordis, si]? he is God J?at mai not lye, ne faile to man
in his lore. And, for Crist is bo]?e God and man, and ha]?
bre]?eren of his lesse kynde, J?erfore he turne]? him to his
bre]?eren and conforti]? hem in }?er travaile. Co??ie y alle to me,
seip Crist, pat travailen and ben chargid, and V shall refete ^
y)u. Take y my yk upon yu, and lenie y of me }?is lessoun.

^ refreesche, E.

WYCLIF.

SERMONS.

?>S^

pat Y am viylde and vieke of herte, and sue ^e 50ure Fadir in
))es two, and jjanne, shal y finde reste to '^oure soulis, in 30ure
traveil. For my ^ok z's swe/e, and my charge is li-^t. And J)es
wordis of Crist, to conforte religiouse men, ben betere })an alle
|)es newe reulis jjat ben cloutid to Cristis wordis ; for, in what
staat jjat ))0u be in Cristis religioun, lerne wel jje lessoun of
myldenes and mekenes of Crist, how he kepte him in al his
lyf, in what troublyng jjat he was inne. And jif ]jou be on
Goddis half, J)OU shalt lyve mekeli aftir Crist.

pE Gospel oure Lady Day in Lente.

[SERMON CIL]

Missus est Angelus Gabriel a Deo. — Luyk. i. [26.]

pis gospel telli]) to j?e Chirche how Jje aungel grette oure Ladi,
and how she, bi hir mekenesse, ablide hir to conseyve Crist.
And ]>is J?ridde feste of oure Ladi is a wondir hi3e feste, for in
J)is was Crist maad man, and Crist passi]? alle o]?er seintis. And
so men seien comunli, \2X oure Ladi hadde fyve joies. pe firste
was at ]>is tyme whanne she conceyvede Crist bi mekenes. \q.
secounde was whanne she bare Crist wi])Outen peyne at Criste-
masse; j?e jjridde was whanne it was shewid to hir ))at Crist
was risen fro dee]) to lyve; ]>e fer]?e was whanne she saw hir
sone stie in to hevene ; and ]>e fif])e joie was whanne she was
deed and take to blisse. And to |)es fyve joies ben answerynge
fyve vertues jjat we mai have ; and 5if we wolen worshipe ]?is
Ladi, holde we |>es vertues wel. pes fyve vertues ben in J)is
ordre : mekenesse and chastite, bileve and hope, and charite ;
and 5if we kepen hem we plesen God. And si|) Crist and his
modir moten nedis be of 00 wille, Jjus shal we plese to Marie,
J>e which is Goddis modir.

Luk telli]? how, Gabriel was sent fro God to grete Marie. And,
for sum men ben clepid Gabriel, Jjerfore ])e gospel specifiej? ])at,
pe aungel Gabriel was sent fro God to Nazareth^ jjat was, a citee
of Galilee, in which citee oure Ladi dwelte. And pis maiden was

SERMONS. A a

The Annun-
ciation.

The greeting
of the angel.

354

WrCLIF'S

iveddid to Joseph^ pe which was of Davipis hous, and name of pe
virgyn was Marie. And wel she is clepid a virgyn so ofte in
]?is Gospel, for she was virgyne whanne she was weddid, and
a virgyn after to her de)). And a iitil before Jjis wedding, J)is
aungel grette })is maiden ]?us ; and so was Crist conseyved of
hir in verri matrimonie of Joseph. It seme]? J)at Ambrose, upon
Luk, sei]> », Jjat \€\ weren weddid bifore, and soone, bitwixe ]>at
tyme and ny^t, |je aungel cam and grette Marie J)us. And algatis,
on ech wey, oure Ladi was weddid in ]je same hour, or nye ]?at
hour ])at she was greet ^ Suppose we ]?at j)is greting cam after,
and neijjer wordis ne resoun semej> to a3en seie ]?is. pis aungel
cam in to pis maiden, and seide to hir on |?is manere, Hail, ful
of grace, God is wip pee ; hlessid be pou afnong wymmen. pis
angel clepide not now IMarie bi hir propir name, \2X she was
clepid, for common uss " wij) lordis and ladies axi]?, J^at comun
servauntis of hem clepen hem not bi propre name, but bi name
of excellence; as men jjat speken of oure Kyng leeven to clepen
him Kyng Richard, but seien j?at ]jis is ]?e wille of ]>e Kyng, or
|)us j)e Kyng biddi]? to do ^. And clouting of )?is word Marie to
Jjis gretinge of |)e angel is not wor]? ful myche pardone, but jif
it be c two ]?ousand 3eer ; as men seien ])e pope ha]? grauntid ^
for ]?e seiyng of an orisoun bitwixe ]?e sacryng and Agnus Dei.
But many ]?enken }?at J?e Pater noster is \^ bettere. And so it
seme]? to many men ])at God and jje pope varien, si]? God doiJ>
al ]?ing upon resoun, and not but for certeyn causis.

' gret, E.

** S. Ambros, Comment, in Litcam,
Lib. II, cap. I.

b This indication of date, which
confines the composition of these
sermons within the years 1378 -1399,
has been considered in the Intro-
duction.

'^ 'but jif it be' appears to be
used here in the sense of ' much
less.' But perhaps the sentence
should be punctuated thus, — ' myche
pardone ; but 5if it be, two ))ousand
jeer, as men seien, \>e pope hab
grauntid,' c\c.

^ 1 have searched the Bullarium
(that of Cocquelines, Rome, 1739),

^ use, E.

which however is very meagre for
the pontificate of Urban VI, and
toiled through the numerous pro-
clamations of indulgence of that
pope, which are thickly strewn over
the pages of Raynaldus, the con-
tinuator of Baronius, but without
finding anything to support the
statement in the text. The usual
indulgence granted to those who
took up arms against the anti-pope
was a plenary indulgence, on the
same conditions and with the same
privileges as were customary in
the case of crusaders to the Iloly
Land.

SERMONS.

^SS

Oure Ladi, zvhanne she herde pi's greting, was troiiblid in pis
word, and pou'i,ie, as a wise maiden, what manere shidde be pis
greting. pis troublinge in |)is gretingc puttij? no synne or blame
in IMarie, si]? Crist sei]> }>at his soule is troublid, bifore his de]?.
And pis angel seidc to hir, Drede pe not, Marie, for pou hast
foiindun grace bifore pe Lord of alle Lordis. And here |?is
aungel, for confort, clepide Marie bi hir propre name, to telle
Jjat he knewe hir wel, and eke J>e Lord ])at sente him. For
whoever ha]) founden grace of a lord is loved of him. Lo, pou
shalt conseyve in wombe, and pou shalt bere a sone, a?idpou shalt
clepe his name fesus. And he pis ^ shal be greet, and he shal be
clepid pe sone of pe hiyste Lord ; and pe Lord God shal yve him
Davipis seete, ]?e which Davi]? is his fadir ; and he shal rengne iti
facobis^ hous wipoute7i ejide'^ and of his rewme shal be noon ende.
Bi ])is mai men undirstonden ])at Crist was king, as Davi}? was,
but more spirituali, as his kyngdom was more spiritual. For
ech worldli lordship mote nedis have an ende ; and ])us rengn-
yng wi]70uten eende in \q hous of Jacob, and })at of his rewme
shal be noon eende, tellen how Crist rengne]) spirituali, and not
contrarie to worldli lordis.

And Marie seide to pis angel, On what mafiere shal pis be, for
I knowe no man fleishli? Arid pis angel answering seide to hir,
pe Hooli Goost shal come above in pee, and pe vertue of alper
hiyste Lord shal make umbre unto pee. pe vertue of God
maki]) umbre, whanne in a lowe place it letti]) heete ^ of synne,
as it fel in oure Ladi ; for she was lower in kinde J)an aungels,
and she conseyvede wi])OUten synne. And perf ore pat holi ping
pat shal be born of pee shal be clepid Goddis Sone, singulerli bifore
o])er. And lo, Eliyibeth pi cosyn, and she hap conseyved a sone in
hir elde ; and pis monep is pe sixte to him pat is clepid bareyne b.

^ Jacobs, E.

^ So in E ; om. A.

J)e hete, E.

* ' He this ' is the reading in this
place of a single MS. (Bodl. 277)
of the later Wycliffite version.

^' to him that is clepid bareyne. Both
A and E concur in this reading,
and the expression a few lines be-
low, ' Zacharie in reprefe was clepid
bareyne,' leaves no doubt that it
is correct. But it is not easy to

A

understand why the writer adopted
this most erroneous version of the
original, or where he found any
countenance for it. The very nu-
merous MSS. of the two Wycliffite
versions all read ' hir,' and the ren-
dering of the Vulgate is ' illi quae
vocatur sterilis,' Did the writer
inadvertently read ' qui ' for ' quae V '

a 2

Christ's spi-
ritual Kingship.

35^

WFCZIF'S

The Con-
ception.

The example of
Mary teaches
meekness.

For Zakary, Baptist fadir, hadde geten Joon sixe moneJ)is bifore ;
and so bi a litil tyme Joon was man bifore Crist. But evene
bi sixe moneJ?is was Joon born before Crist; for Crist was
man, but not Joon, fro ]>e ^ tyme |)at he was conceyved. And
Zacharie in repreef was clepid bareyne, wi]?outen fruyte. For
no word pat God seip shal he iinpossible to him ; and so, sij) God
wole have it ]>us, it mote algatis be so.

And Marie, as ful ripe in mekenesse, answer ide ]?us to pe
aiingel : Lo, here pe handmaide7t of God ; Be it done to me after
pi word. And, as men seien comunli, in ))is tyme Marie con-
seyvede Crist. For, as Eve, for j)e tyme ))at she was moost
proud, loste mankynde, so Marie, for |?e tyme Jjat she was
most meke, won mankynde. And here, 5if \o\x. wilt plese Marie,
or God hir sone, be algatis meke ; for mekenes wole plese to
Marie, siJ) she woot it plesi]> to God. And herfore she sei]) in
hir song : God bihelde |?e mekenesse of his maiden, and certis,
herfore, lo, alle kynredis shal seie J?at I am blessid. And so,
3if jjou wilt plese oure Ladi, traveile \o\x to growe in mekenes.
Also, si]) ech hie ])ing mote have a good and stable ground, and
3if J)0u wilt come to hevene jjou moost make a tour ])idir, and so,
if ))0U wilt come to hevene, stable ])ee in Cristis mekenesse. And
so as ])e sentre is lowest of alle j^ingis, so Crist is ]?e mekeste
\2X mai be. Also, ])e lower jjat a vessel is, jje more of licour
wole it take ; and so ])e mekere )>at a man is, \t more of grace
wole he take. And so, 5if j?ou wilt have grace of God, meke
])ee wele in J)i soule ; for mekenes meve]? to pacience, and to al
o])er manere of vertues.

' So E ; for tyme, A.

SERMONS,

^yl

f>E Gospel on Philippis Dai and Jacob.

[SERMON CIIL]

Non turheiur^ cor vestrum. — John xiv. [i.]

pis gospel telli]>, how Crist confortide his discipHs upon
Shire pursdaie, as he dide comunli in wordis \2X he seide hem
j)anne. Joon telli|> in fyve capitlis wordis ]?at Crist spake after
his soper ; and, among o])er J>ingis, he tolde hem how he shulde
be bitrayd, and how he shulde be after turmentid and deed, and
how |>ei shulden have drede bo])e wi|>inne and wi)?outen. And
herfore he medlide wi|) al wise wordis of confort. Crist biddi]?
first in |)is Gospel, ]jat her herte he not trouhlid wi))inne, fie drede
for perils wi]?outen, for confort jjat \€\ shal have of him. 3^^
|7ei ben sad in |>is bileve, \2X alle Jjes ]?ingis moten nedis falle,
and for |;er betere afterward, bojje here and in hevene, \€\
shulden not be troublid wi]?inne to leese ony vertue ; for |:'anne
\€\ shulden falle fro vertues, for good }>at God made to hem.
And, bi J)is same resoun, }>ei shulden not drede of bodili peril ;
for al ]?is shulde turne hem to good bi ]?is same bileve. And,
fo^ to make hem siker of })is, Crist sei]? J)is word, ^e trowen in
God, and trowe y in me. As who seij>, 5e moten nedis trowe in
God, or ellis 50U faili]? charite ; and ^e mai not trowe in God,
but 5if 5e trowen in me, for Y am })e same God, })at is God ]?e
Fadir. And so wordis j^at Y telle 30U moten nedis be so)?. 3if
God telle us a })ing, who of us wolde drede jjerof, si]? we ben
certyn of bileve jjat God mai not disseyve us ? And oonhede
in Godhede, wi|? Trinite in persones, is ofte seid in ))is gospel,
and in oj^er bojje. And )?us bileve shulde be ground to conforte
men in jjis weie.

And men shulden not muse on J)is, |)at ne |)er ben diverse
meritis. For, as jjer ben in ech man diverse degrees of bileve,
so })er ben in Cristis apostlis diverse degrees of meritis. And

^ So in E ; A has turhentur.

Christ's dis-
courses at the
Last Supper.

' Many man-
sions,' degrees
of merit and
reward.

358

Wrc LIF'S

Final bliss, and
the way to it.

Christ's me-
diation.

for to quiete hem in ])is Crist seij? to his apostlis, ]>at in pe hous
of his Fadir hen many dwellingis ; as who sei]>, Have ^e sum
degree of fei]> and hope and charite, and laste ^e, creessyng
]?erinne to ^our lyves eende, and ^our place is ordeyned in
hevene after J)at ^e ben wor]>e. What man shulde herfor lette
to serve God wel, but ra]?er he shulde enforse him to encresse
in Goddis service. And ]?es disciplis shulden truste in |)is meene
persone Crist; for, as he seijj so|)li, "^if 07ty ping in hevenli blis
were lesse, or defauty, he wolde have teld hem. And in proof of
J)is J>ing, he siiep up in his tyme, to make hem a place redi pere, as
he dide aftirward. And si]? he is bo]7e God and man, he woot
wel how it is })ere ; and gabbing in sich a Lord were more
synne ]>anne ever was.

And, for Crist mai not bigynne a jjing but ^if he make an
eende ]?erof, Jjerfore he sei]?, |)at 52/* he wende pus to hevene he
shal come ayn and take pes apostlis to him. And ]?is shal be
verified at Cristis comyng at Jje dai of dome, pat where Crist is
evermore, bojje in stede and in blisse, pei ben pere wip him after
]jis dai wi|)Outen eende. And y witen whidir Y go, a?id also 3^
knowe pe weie. And ])us Crist certefiede hem ]?at ]?ei witen ])e
ende, and \q weie how ]>q\ shulden come to blisse, over Jjat ))e
fadirs wisten in J>e olde testament; and ])us )>ei may truste in
Crist as meene persone of God and man. But Thomas seid
here to Crist, Sire, we witen nere whidir pou goist, and how mai
we knowe pe weie .^ And Jesus seide to him: I am weie, trupe,
and lyf. As 3if he wolde meene to Crystene men : Knowe je
me, and love 36 me, and je knowe alle Jjes jjingis. For Crist
wole teche his disciplis bi litil and litil alle |)es. And so ]?e liif
|?at Crist ledde here is J)e weie to come to hevene; for but if
we suen him in ]>is liif, we shal never come to blis. And })e
trewe reule ])at he 5af is treuj^e, to teche men ))at wolden ellis erre.
And he is liif many weies to susteyne men yn jjis traveile.

And so Crist seij> soJ)li \ pat no man comep to pe Fadir but bi
him; for his manhede is nedeful meene to make asee}) for
mannis synne, and his Godhede mote nedis meeve to come
})is weie, so fer fro er|>e. And muse we not of \q knowing \2X

* So E ; A includes the word in the quotation.

SERMONS.

359

we moten have of J>is Fadir. For Crist sei}> so)>li, pai y/ pei
hadde kfiowen him, certis pei hadden knowe his Fadir. For whoso
knowij) Cristis Godhede, he woot how God seij) al }>ing ; for ]?is
word of God is his Sone and Crist, ]>at we shulden knowe |)us ;
and jjanne he knowi]? him \2X. sei]?, |>e which is God \q Fadir.
And after y shal knowe pe Fadir beter J>an 5e jit done ; andy
have saie7i him, bi bileve j^at bringij) in ])is knowing.

And, for ]?ese wordis weren woundirful, j^erfore Philip seide
to Crist : Sire, shewe us pe Fadir, and it is ynow^ to us. And
Jesus seide to Philip panne, So longe tyme I am wip '^ou, and y't y
knowen not me, Philip. Whoso seep me, he seep my Fadir ; how
seist pou, shewe us pe Fadir .^ Ne trow est not pou pat I a?n in pe
Fadir, ajidpe Fadir is in me .^ pes wordis pat I speke, I speke hem
not of mysilf : hut, certis, pe Fadir pat dwellip in me is pat ilk
pat doip pe werkes. Ne trowe y not pat Y am inpe Fadir, and
pe Fadir is in me? ellis, trowe y my Godhede, for pe workes pat
V do. Sopeli, sopli, I seie to yu, pat man pat trowip in me shal
do pe werkes pat Y do ; a7id pe moste of hem ^ shal he do, for I go
to my Fadir, and my chirche, ])at is my bodi, dwellij> jit stille in
er))e. And I shal not be idil in hevene, for whatever y axen
pe Fadir in my fiame, pat shal Y do.

Alle ))es wordis jiat Crist sei]? here axen sutil undirstond-
ing, jhe, more ])an we mai have while we lyven in jjis liif. It
is nedeful here to knowe, how \q Godhede of Crist is o]?ir in
kynde j?an his manhede, al if ]?ei bo]?e ben oo persone. And
j?is Godhede is so sutil ]?at it is comune to ]?re persones.
And so, whoso knowij) ]?is Godhede in oon mote nedis knowe
it in ech of hem; for ]?es ]?ree persones ben not diverse, as
J>ree men, or J>ree oJ)er substances, but ech of hem mai no-
wher be, ne oujt do, wij?outen ech ojjer. And |)is mannis witt
mote be clene ]>at shulde knowe wel J)is matere.

** ' Majora horum faciet ; ' Vulg.

The doctrine
of the Trinity.

360

WFCLIF'S

Christ's last
appearance to
the apostles.

His practice
authorizes our
breaking our
fast before
communion.

I^E Gospel on Ascencioun Day*.

[SERMON CIV.]

Recumhentihus undecem discipulis. — Mark xvi. [14.]

pis gospel telli]? in what form Crist toke his leve at his
apostlis. Mark sei]>, ]>at enleven apostlis restiden after J>at \€\
hadden eten, and Jesus apperide unto hem, and reproveden
untreu])e of hem, and hardnes of \tx herte, for ]?ei trowiden not
to hem J)at sawen jjat he was risen from de]>. And Crist seide
to hem, Go je into al \q world, and preche je \q gospel unto
alle maner of men. He \2X shal trowe and be baptisid shal
be saaf; and certis he ]?at shal not trowe shal be dampned.
And |)es signes shulen folowen hem J?at shulen bileve in my
name : pei shulen caste out fendis, ]?ei shulen speke wi]? newe
tungis, ]>ei shulen take awei addris, and ^if jjei drynken ony
dedeli |?ing, it shal not noie hem; \€\ shulen putte ])er hondis
on syke men, and jjes seke men shulen fare wel. And sojjeli
)je Lord Jesus, fro he hadde spoke ]?us wi}) hem, he was taken
in to hevene and sitti]) on Goddis ri;! side. And ]?ei wenten
her weie, and prechiden everywhere, and ])e Lord wrou3te wi}>
hem, and confermede her wordis wip pes sigfies suing.

Here men shulden note ])es wordis, for ech of hem beri}?
greet witt ; first, how Crist toke leve at his disciplis fro j?e tyme
|>at ]?ei hadden eeten. He 5af J>e sacrament to hem after |>er
mete comunli, and Crist spak wi|> hem comunli after j^at jjei
hadden sumwhat eten. And no drede to Cristene men ]?at ne
Crist dide ))us for certeyn cause. O cause was herfore, |)at
men shulden eten in good mesure, J)at Jjer wittis weren more
sharp, and |>ei more able to serve God. And Crist wiste )>at
men shulden ordeyne reversingeli to Cristis dede, and herfore
he ordeynede |>us, to telle J)at ])e contrarie is leveful. And |)is
shulden j^es men note ]>2X proven j?at )?e ost is not breed ; for

* This sermon is not found in MS. E (Douce 321).

SERMONS.

j>anne, \q\ seien, man brake his fast, etinge ))e oost whanne it is
sacrid, and ])anne he shiilde not take aftirward Goddis blood
|>at is sacrid in })e chalis. Lord ! whi witen not ]?es foolis j>at
]jer accidentis maken men drunken whanne jjei taken hem
above resoun, as Poul witnessi}) ? And witt prove)? where J)is man
be excusid of gloterie, for he is drunken of an accident. And
si]? taking of jjis |?ing in mesure was no synne in Cristis tyme,
what vertue ha]> mannis statute to make |)is be synne more ]?an
))anne ? pes founed wordis fordone Cristis fredom, and bileve
J>at men shulden have. 3if J>is be no synne to God, it is no
synne for to charge to eeten in mesure bifore ]>q masse, and
after to synge and use.

Aftirward we shulden wite, how Christ reprovede unbileve and
hardnes of apostlis hertis, ]?at weren bifore, and Jeanne weren
taken awei, for \e\ hadden not sorewe ynow^ for |)ese errours
]?at ])ei weren inne. And j^ei shulden note ]?e wordis of Crist
])at he spak ]jat tyme to hem. And ]?is is ano]?er note, how
Crist bad hem ])anne go and preche Jje gospel freli to alle
manere men. And wo be to hem |?at letten ]?is, for jurisdic-
cioun or o})er cause ; as wo is to hem ])at leven ])is, and prechen
dremys, fablis, and gabbingis. And it is not ynow to have
nakid bileeve, but men moten have charite, ]?at shal fourme
o|?ere vertues. And |?is baptisi]) men wi|> baptym of ])e Holi
Goost.

But 3it men douten of ])es wordis ]?at Crist speki]? aftir. It
seme|> |>at alle men )?at bileven moten nede have j^es fyve
signes ; and si]) noon of us ha]? hem, noon of us ha]) bileve.
Here men seien comunli, J)at seintis at ]>e first tyme hadden
alle ))es fyve signes betere J)an we have now. But trewe men
have in a manere alle J)es signes now. For whanne ))ei de-
lyveren hem of synnes, ])ei casten out fendis in j)e name of
Crist. And ])ei speken wi]) newe tunges, for alle J)ingis ))at
men done in grace be newe bi titil of grace. And Crist seij),
in Apocalips ^, \qi taken awei addris ])at ])ei have of ^er fleish ;
for J)er will is awei to displese God bi Jjer lust. And dedli
drynke, ^if \>e'\ taken it, or ojjer ])ing ])at come]) to hem, anoieJ>

361

I Cor. xi, 21.

a Is the reference to Apoc. xii, 9 ?

362 . WrCLIF'S

hem not, but bringi]? hem to blisse |jat God ha]? ordeyned
to hem. And ^if J?ei blessen men, or what |)ing ]?at jjei done,
Cristene men shulen be beterid, whe]?er ]>ei be saved or
dampned. And so it seme]? ]>at |;es men oonH trowen J)us,
]?at God haj) ordeyned to blisse ; for o]jer men ben in greet
synne and in greet unbileve, al3if it be florishid for a tyme.

But men noten last here, how Crist sittijj on |>e ri^t side of
his Fadir, si]) his Fadir is oonli Godhede, and ha]) no figure
as man ha]). And here men knowen as bileve })at Christ sitti]?
not on ]>e bodili side of his Fadir in hevene, for his Fadir ha])
noo sich side ; but ]>e Fadir ha]) sum men ordeyned to damp-
nacioun, as ben fendis in helle and men ])at shulen be dampned
])ere ; and ]>es ben ])e left side of ])e Fadir, on which Crist shal
not sitte. Sum men ben on ]>e ri3t side; as alle men ])at shulen
be saved, and ordeyned to come to blisse after Goddis firste
ordenaunce. And ])us Crist bi his manhede sitti}) on his
Fadirs ri3t side, for no ])ing mai be nerre Godhede ne more
blessid ])an is Cristis manhede. And so he sitti}) on his Fadirs
ri3t side on o])er manere })an ony o])er mai sitte.

pE Gospel on Mydsomer Evyn.

[SERMON CV.]

The writer de-
nounces those
who had turned
the freedom of
the New Law
into a bondage.

jFui'/ in diehus Herodis. — Luc. i. [5.]

pis gospel telli]) a playen^ storie how ])at Joon Baptist cam
for]). Luk telli]), how per was 171 daies of Ho'oude kyng of Jude
0 prest clepid Zacarie, of pe gendrure of pe preest Ahia. And
loot ^ fel to })es preestis to mynistre in ])e ei5ti])e woke. And
Zacaryus wfwas of Aarons doubters, and hir name was Eliza-
beth. And hope pes two were7i just bif ore God, goi?igforp in alle
Goddis 77iandefnentis and in alle Justifying of pe Lord wipouten
plei7it. Fadirs of ])e olde lawe weren myche chargid over men
now ; for ])ei kepten })es same ten mandementis, ])at we kepen

' pleyn, E.

^ So E; /o //. A.

SERMONS.

3^3

in j)e newe lawe, and over, ^if |)ei wolden be juste, jjci mosten
kepe cerymonyes, and many lawis judicialis, ]?at us nodi}) not
now to kepe. And, for j^es two kepten al j?is wi)?outen grete
blame of God or man, Jjerfore Luk preisi|> Baptistis eldris .in
keping of |>e olde lawe. But woo is to hem in tyme of grace,
])at })us have chargid J>e newe lawe, ])at we have now more to
kepe })an j?ei hadden in ]>e olde lawe. For^ ]>es men have
distroyed freedom, and pervertid Cristis Chirche, and so, as
myche as in hem is, jjei have maad Crist unfree, and j)is un-
fredom is worse ]?an al jje richessis of ]>is world.

Atid pei hadden noo child '^it, for pe womman was bareyne,
and pet weren hope olde, passid wel in tyme of her eelde. And
it fel pat Zacarie dide his preestis office in pe temple, as it fel
to his tyme, and custom pat panne was. He wente herbi aloone
to off re ensence in pe inner part of pe temple ; and al pe peple
was wipouten preiy?ige in pe tyme of pis ensence. And oiire Lordis
aungel apperide to him stondiftg on pe ri^t side of pe auter. And
pis preest Zacarie was disturblid, and dredde herfore. But pe
aufigel seide to him, Drede pee 7iot, Zacarie, for pi preier is
herd ; and Elizabeth pi wyf shal bere to pee a child, and his
name shal be clepid foon, and joie and gladnes shal be to pee,
and many shal enjoie in his birpe. He shal be greete bifore God,
and wyti and sidir "-^ he shal 7iot drynke ; and he shal be fild
vjip pe Holi Goost ■^it fro his modir ivombe. And he shal turne
many of pes children of Israel to pe Lord God of hem. And pis
foon shal go bifore Crist, in spirit and vertue of Helye ; for Joon
was Hely in figure, as Christ sei]> J)at mai not lye. And pis
Joon shal converte pe hertis of pe formere fadris in to pe love
of Jjer sones, jjat tellen hem J>at Crist is comen ; and men out
of bileve foon shal turite to prudence of juste men. For it was
a greet prudence to trowe |)e signes of Crist, |)at he was j)e
prophete bihi3t to |?e fadirs of ]>e olde lawe. Arid so Baptist
made redi to pe Lord a perfect folk in ri^t bileve.

^ So E; And for. A, which leaves the construction incomplete.

^ sydre, E.

a Both WycUffite versions render sisara, cicera, and cisara) with the

the siceram of the Vulgate in this French cidre, whence comes our

place by sydir. Ducange identifies 'cider.'
sicera (other forms of which are

The Angel
Gabriel and
Zacharias.

3^4

WFCLIF'S

Christ con*
demns both
church-endow-
ment and the
celibacy of the
clergy.

The nativity
of John the
Baptist.

Eccles. iii. I.

Zacharias
recovers his
speech.

Here mai men douten, and trete of |?e staat and liif of
prestis ; how jiei ben dowid and wyflees a3ens Goddis autorite ;
for Crist forfendid dowyng bo]je in him and in hise apostlis,
and approvede wedding in apostlis and many o]>er. And ])is
is ]?e caste of |)e fend, to kyndle fir in ^ heerdis ; for or ])ei
moten bo|)e brenne, or j?e kepere mote leeve his craft and
traveile to kepe |>is fir ^. And preestis shal not do bojje wel.

pE Gospel on Mydsomer Dai.

[SERMON CVL]

Elizabeth impleium est iempus pariendi. — Luc. i. [57.]

pis gospel telli]? of \^ forme ]>at Joon Baptist was born inne,
and seijj ; To Elizabeth was tyme fidfillid to bere child. For |)e
Wise man sei]? }>at alle ]?ingis have j^er tyme. And sij? al {)ing
mote nedis come in tyme ])at God ha|) ordeyned it, muche
more |>e tyme of Joon, ]>at God ordeyned^ so speciali. And
])us Elizabeth bare pis child. And her nei'^boris aiid her cosyns
herden pat she was delyverid, and helden pat God hadde maad
his mercy greet wip pis olde wit/, and joie/ulli pankide God wip
hir. And it fel in pe eiy:ip dale, pei camen to circumcide pe
child; and pei clepiden him Zacarie after his fadirs name. And
his modir answeride and seide, Nay, but he shal be clepid Joon.
And pei seiden to Elizabeth, pat 710 man was in hir kyn pat was
clepid bi pis name ; whi shulde he be clepid so ? But pei
bekenedeft to his fadir, what he wolde pat he were clepid, and he
axide a metal pointed, and wroot, and seide, Joon is his name.

And so miracle was wi]? Joon Baptist, bo]?e bifore his bir))e
and aftir ; for, as men taken of j^e gospel, Zacarie trowide not

' and, E. ^ So E ; ordeyne\>, A.

" The meaning appears to be : —
it is a wile of Satan to promote the
celibacy of the clergy, because
thereby he kindles the fire of un-
lawful passion (' melius nubere
quam uri ') in Christian pastors.

poyntel, E.

who then either continue to burn
with it (and so fall into sin), or
have to leave their proper pastoral
work in order to take such mea-
sures as may keep tliis fire under
control.

SERMONS,

^^5

to j)is aungel, and j?erfore bi |)e wille of God he was doumbe
til Jns tyme, and here he recoveride his speche, and tolde what
|)e child shulde hatted For boj^e his eldris helden in ]?er mynde
how Gabriel wolde }>at he hi3te Joon. And her/ore woundrtde
folk a I ahouie. And anoon his moup was opened^ and his tunge
ivas unbotmdim, and he spak and blesside God for pe ping pat
b if el pus. And drede was on alle her nei'ifioris. And pes wordis
iveren publishid upo?t alle hiy coostis of Judee. And alle pat
herden of pis ping piittiden in peir herte and seiden, Who, trowist
J?ou, shal pis child be P for pe hond of oitre Lord was wip him,
Sacarie was a famous man, wij) Elizabeth his wyf, and many
myraclis weren bifallen aboute ])e birj>e of ]jis Joon ; and ])us
\t contre preiside him muche, for many causis jjat weren in
him. It was a miracle ])at ]?e aungel telde him in so hoH a
place ; it was miracle ]jat Sacary was dombe, for he wolde not
trowe j)is aungel ; it was miracle jjat so oold folk brou3ten
for]? j?is child in her olde dales ; it was miracle }>at his eeldris
on j>is manere namyde j^e child ; and al \q lyf j^at Joon lyvede
was ful of miraclis bifore and after.

And pus his fadir prof eciede, bi filling of pe Holi Goost ;
Blessid be pe Lord God of Israel, for he hap visited and viaad
pe biyng ayn of his peple. And so Joones fadir and his modir
and he himsilf weren maad prophetis. And here mai trewe
preestis touche how ])is world is blyndid bi foli, when it sue]?
men as patrouns |>at weren foolis and ful of synne, and leven
Crist and Baptist |)at weren bigyneris of oure ordir. And herof
pleynede Crist in \q gospel, \2X j>ei singen neijjer wij? him ne
wipen^ wij? Baptist, but wij) oj^er foolis whos liif is biside
bileve.

bote, E.

wepen, E.

Against the
patrons of
new orders^

-^oMc%^

366

wrCLIF'S

The calling of
St. Peter,

Christ's charge
to him.

I^E Gospel on Petris and Poulis Evyn.

[SERMON CVIL]

Dixit Jesus Sjmioni'^ Petro. — John xxi. [15.]

pis gospel telli]? how Petre and o\\x preestis shulden love
God, and travailen in his chirche. And, for Jjis love stondij)
in J)e grace of God, jjerfore Crist clepip Petre, Syviount, Joones
soone. For whoso prechi]? to ]>q peple and techi]? hem Goddis
lawe, he is ]>at ilke in whom is Goddis grace ; and juste eldris
may disserve grace to ])er children, as it is teld bifore of eldris
of Joon Baptist. Crist in his laste speche wi]> Petre apostle
axide him |>ries where" he lovede him; and his bileve is aweie,
])at trowe]? not^ ]?at Crist seide jjus for to prynte his love in
Petre, and his successouris.

And ]?us Christ axide first, Syjnoutit, Joones sojte, lovest pou me
more pan pese ? And Petre seide to Crist: '^he, Lord, pou wost pat
V love pee. Petre'* was here curteys and temprid fro presump-
cioun, for he seide not J?at he lovede Crist betere ]?an any o]?er
apostle, but he seide, Crist wiste wele ]?at he lovede him. And
here Petre confesside ]?at Crist knewe al ]>ing. Put Christ seide
to Petre, in shewing of ]?is love, pat he shulde fede his lambren,
bi ]?e lawe of Crist ; as who sei]?, if |>ou love me, ]?ou most do
))is dede. p^ secounde tyme axide Christ where SyfJiount Joofies
sone lovede him. A7id Petre seide to Crist, '^he. Lord, pou ivost
pat I love pee. Aiid Christ seide to Petre, to conferme ]?is word,
pat he shulde fede his lambren, in lore of jjer soule. For as
mannis soule is betre ]>an is J)e bodi of him, so feeding of his
soule is betere |)an is feding of his bodi. And si]) lambren of
Crist ben 00 bodi \s\\ Crist, more love my^te no man shewe
|)an J)us for to fede his lambren. But ^it Christ axide pe pridde
tyme, where Symount Petre lovede him. And Petre hadde sorewe
pat Christ axide pis pus ofte, and seide ayn to Crist, Lord, pou

' So E ; Sytnony, A.
\>at trowe\> tiot are om. in A.

whe)per, E. ^ So E ; the words

* So E; Petre is italicized in A.

SERMONS.

Z^l

Peter was
charged to
feed, not to
kill, Christ's
sheep.

woost alle phigis, pou wosl pat I love pee. And Crist bad him
shave }ns i?t dede, and fede his sheep, )>at is more |)an j>es o]>er,
as sheep passen lambren.

No man j^at is in bileve dredij) of J)is gospel, J>at ne Crisi
chargide j^es wordis ech bi resoun ; and so he tau3te apostHs to
feede his sheep in pasturis of holi writt, and not in roten
pasturis, as ben fablis and lesingis and lawes of men. pe
pasture everemore giene wi|? treu]?is \2X nevere more failen, is
})e lawe of hoH writt, )>at lastijj in J>e to|>er world. But, for a
good heerde shulde kepe his sheepe fro wolves, and defende
hem fro scabbis and fro rendinge, Jjerfore Crist bad Petre J)ries
)jat he shulde kepe his sheepe. Crist tau5te not to his heerde
to reise up a croyserie and kille his sheep, wij) his lambren,
and spoilen hem of \€\x goodis; but ]?is is lore of Anticrist,
J?at jje fend haj? now broujt in; and bi ]?is it is knowen jjat
J)es ben not Petris vikeris.

And Crist techi]? Petre, and in him alle his vikeris, how it
fallij? to him to do a3en his firste will. Sopli, sopli, I seie to
pee^ whanne pou were ynge pou girdist pee, and wentist whidir
pat pou woldist; but now, ivhanne pou wexist oolde, aiioper shal
girde pee, and shal lede pee pe weie which pou wolt not, of ])i silf.
And )jis word seide Crist for to telle to ]je Chirche bi what dej>
Petre shulde clarifie God. For Crist sei]? bifore, in ]>e gospel
of Joon, ))at |>e moste propirte ]?at followi}) a good herde is, jjat
he putte his lyf for his sheep, for |)us dide Crist, and wolde
})at Petre ]7us suede him. And |>e moste contrarie condicioun,
|>at sue]) Anticrist, is to putte his sheepis lyves for his cursid
lordship.

On Octave of Mydsomer.

[SERMON CVII I.]

Dixit Zacarias. — Luk i. [i8.]

pis gospel tellif) }^e middil of a storie of Seint Joon Baptist. | l^l^^^f^^^
pe vigile of Baptist telli]? how Gabriel bihijte him, and \\?>

368

WVCLIF'S

storie tellij? how Zacarie mistrowide. And so Luk tellij), how
Zacharie seide to pe aungel, Wherof shal V wite pis, \2X Y shal
gete a child ; for I am an oold 77ian, and my wif is passid in
eelde ? Here J)is Zacharie trowide not to ]je aungel ; but Marie
trowide to jjis aungel jjat he seide her so]?, but she wolde be
certefied more of Jjc manere. And }?us sum men reden as two
wordis J)is axing, On what manere shal J)is be, for I knowe not
man. But j?is Zacarie mistrowide, and maad ])erto his evy-
dence ; and so bo]>e })es weren troublid, but Zacarie more, for
j>e troubling of hym refte him bileve. But Gabriel telde him,
wherfore he shulde trowe. For I am Gabriel, pat stonde bifore
God, and I am sent of him to telle pee pes good tipingis ; and
si]? it is }?us, I mote nedis seie so]?, for I mai not see but treu}?e
in ]?e book of liif, and an aungel ]?at is confermed mai not lye
to a man. And lo,pou shall be domb, and pou shall not mowe^
speke unto pe dai pat pes pingis be done ; and ]7is penance shalt
J?ou have, for pou trowedist not to my wordis, which shal be fild
in pes ty??ie. And here mai we se, bi logik of }?is aungel, how
al ]>ing mote nede be ; for no])ing mai ever be but ]?at ])at ^
God ha]) ordeyned to be in his tyme ; for ellis hadde Gabriel
seid fals, ]?at he my^te not speke til Jjanne.

Atid pe peple abood Zacarie, and wondride pat he tariede in
pe temple. And whanne he cam out, he myi^te not speke to pe
peple ; and pei wisten pat he hadde seen sum visioun in pe teviple.
And he was bekenyiige to hem, and divelte dombe for ]?e tyme.
And whanne pe dales of his office weren fulfillid, he wente hoom
to his hous, and ])anne was Joon geten. Aiid after pes dales
conseyved Elizabeth his wiif ; and she hid hir for shame fyve
monepis aftir. And she seide to hirsilf ; For pus hap oure Lord
do to me, in pe dales pat he caste to take awey my reprofe among
men. And ])us cam Elizbeth hoom, whanne she feelide })at Joon
was quike ; and so he my^te witnesse |?e comyng of Crist
in J)e wombe of Marie, whanne she cam to Elizabeth. For
Joon made ])anne joie in manere of dansing in presence of

' So E ; om. A.

■■» ' mowe ' is the lost infinitive of
the verb ' may ;' it is the English
form corresponding to the German

' mogen.' It occurs in this place in
both Wycliffite versions.

WYCLIF.

SERMONS.

3^9

Crist, as j>e gospel seij). And so trowe not to hem )?at seien,
))at it is six moneJ>is bifore j^at ]>q soule ^ be couplid wi|) j^e bodi,
and bifore it ha]? plantid soule^ and sij) soule of beeste'^; but as
we bileven |;e wordis of ))e gospel, ]?at Baptist was glad in
comyng of Crist, so we supposen J)at he was on lyve a litil
bifore ]jat Jesus was conseyved, but we musen not how muche,
si]j it is Goddis privyte.

Of )>is gospel mai we take, how it is grete synne to mys-
trowe to holi writt, si]) God punishide Zacarie for he trowide
not to his aungel ; and more ben wordis of God })an wordis
of ])is aungel. And J)us defaute in bileve is bifore alle o])er
synnes, and si]) God seiJ) al treu])e, no treu|)e shulde be denyed;
but summe may men doute, and sum trowen wi]) drede, for
God sei]) J)is treu])e, or ellis God sei]) it not. O how myche
ben ])ei to blame ])at seien })at Goddis lawe is fals, for mys-
undirstonding of a fool or an heeretik ! Certis, bi \>q same
skile J)ei my5ten seie })at God is fals, si]) God signifie]) to hem
fals undirstonding, in peyne of ])er former synne, bi which \q\
ben blindid, and })us God were \e falseste ])ing ])at evere was
in ])is world. For })ei seien ])at falshede is no defaute in a J)ing,
whi seien ])ei not })at God is fals for perfeccioun of God,
si]) God meve}) fals men, for })er former falshede, to undirstonde

* plauntis of soule, E.

* That is, the rational or human
soul.

^ The writer appears to repudiate,
with Aquinas, the doctrine which
held that before the rational soul, —
anima intellectiva, — in virtue of which
man is man, was joined to the em-
bryo, it had been animated suc-
cessively by a vegetative and a sen-
sitive soul, so as to be conformed
to plants during the first, to animals
during the second period of gesta-
tion. In the treatise De Spirituali
Creatione among the Quaest. Dispu-
tatae, Aquinas writes (art. 4) ' Quidam
vero dixerunt quod a principio inest
anima vegetabilis, et ilia eadem cum
fuerit magis perfecta fit anima sen-
sitiva, et tandem fit anima intellec-
tiva.' But the Christian philosopher,
holding out for the oneness and in-

SERMONS. B b

corruptibility of the human soul,
will not admit this ; he looks upon
the embryonic changes as indicating
successive stages of the one soul,
but no more. ' Sic cum in embrione
primo sit anima vegetativa tantum,
cum perventum fuerit ad majorem
perfectionem tollitur forma imper-
fecta, et succedit forma perfectior,
quae est anima vegetativa et sensi-
tiva simul, et ultimo cedente, suc-
cedit ultima forma completissima,
quae est anima rationalis.' To these
three elementary stages St. Augus-
tine, in the De Quantitate Atiiniae,
adds four more, that of moral effort,
in which the soul is seeking virtue,
that of moral perfection and rest,
that of spiritual effort or tendency
towards God, and that of the soul's
union with and rest in God.

Reflections on
the sin of
unbelief.

370

WFCLIF'S

Christian
courage.

2 Kings vi. i6.

falsly ? and jjanne Jjei seien jjat God is fals. And |)us God
shulde meve men falseli, whanne evere J?ey synnen\ and Jjus
he were a fals God in punishing of sinful men. For, sij> fals-
hede in God is good, 3eve we him ynowj ]jerof ; for God mai
not have a name, but 3if he passe al oj^er ]>ing. Blessid be
treu])e, jjat made us passe alle sich fals fantasies, and wite ]>2X
alle creaturis ben trewe in |?at J?at J)ei ben of God.

On translation of Seint Martin".

[SE RMON CIX.]

Nolite timer e pusilus^ gr ex. — [Luke xii. 32.]

In |)is short gospel Crist confortid his servantis, and biddi]?
hem not drede; for treu|)e is strengere |>an alle J^er enemyes.
Men shulden not drede but for synne and lesing of vertues,
for peyne is just and of Goddis wille ; whi shulden men drede
or sorewe jjerfor? And ]jus sinful men shulden have drede
and hope togidere, of diverse j^ingis ; as |?ei shulden have
sorowe and joie togidere of dyverse })ingis. And |)us synne
concludij? men moost of al )?ing ]?at mai be ; for it bringi]? man^
to fyve markis ^ more noyousli })an o]jer skills. Crist sei]? here
to hise apostlis, ]?at pei shulden not drede, al 3if ]?ei ben a It til
flok. For to rekene ]?e firste treu|?e, and alle J)e aungels j^at
ben wi|) him, J?e part of a just man is betere J)an fals part
of a jjousaund; and ]7us biddij? ]?e prophete his child, |)at he
shulde not drede him, for many moo ben wi)? hem jian wi])
j)e contrarie part. Stonde a man in vertu and treu))e, and al
J>is world overcome)) not him. For if ])ei over comen him

^ pusillis, E ; a clerical error for pusillus.

^ So E ; be syntie\>, A
•'' ora E.

^ The feast of the translation of
St. Martin's relics (July 5) is not in
the Roman missal, the office for the
day being of the octave of SS. Peter
and Faul. The gospel which the
Sarum use appropriated to tliis fes-
tival is found in the Roman missal

among the gospels for the Common
of a Confessor not a Bishop.

^ hringi\> man to fyve markis. This
seems to be a proverbial expression,
used of a person who was brought
to poverty, or into any desperate
strait.

SERMONS.

M

wi}> I'is, j)ei overcomcn God and his aungels ; and |)anne j>ei
shulden make hym ^ not God, but betere ]?ing shulde make |ns.

But here men scien comunli, )>at ])er j^en ]>yq manere of
dredis : kindeli drede, and drede of sones, and |)erwi|? drede
of servantis. Kindeli drede was in Crist, whanne he dredde
to suffre dee}). But jiis drede cam ^it of synne, for ellis no
man shulde have suffrid peyne. And |)us peyne is unkindeh,
for to loke to bigynnyng j^erof. pe secounde drede ha)) many
degrees, after J>at men ben betere wi]? God. Sum is bigynnyng
drede, whanne men dreden to wraj)|>e God; and |ns is bigyn-
nyng to fle synne, and rote of alle mannis wisdom, i^it, whanne
man dredij? more for to synne a3ens his God, and his tempting
is overcomen ]?at shulde moove him to synne, jjanne hajj he
chast drede; but wel is him J>at ha|? ])is drede. pe ]>ridde
degree is best of alle, )>at men clepen holi drede; and j)is
dwelli}) here in erjje, and evermore wi]) man in blis. And ])is
drede ha]? no peyne, but unpower for to synne. And J)us aungels
have J)is drede more jjan ony ojjer jjing. But ])e Godhede
mai not drede, for it bi kynde mai not synne. Bojje ))es dredis
bringen not in synne. But ])e jjridde servant dredde. Whanne
a ^ man synne]? a^ens God, and mote nede be ponished of him,
|)is is oon ^ unkindeli drede, as it is unkindeli to synne ; and
))is drede forfendi]? Crist in J?es wordis |)at he seij? here. And
))us men seien comunli, |)at man shulde not drede to fi3te ^if
his cause and manere be good, for no3t but synne maki|> man
coward. For 5if man fi3te wijjout cause, to be holden an
herti man, he beri|) wij? him )>e synne of pride, jjat makij? him
coward a3ens God. And ))us ))ingis jjat loven pees ben moost
hardi, as J)ingis in hevene.

And Crist telli]? here a cause to make his disciplis hardi,
))at |)ei shulden not drede |)us : For it likide io per Fadir to yve
hem pe rewnie. Here mai we see many treujjis in j^es wordis
|)at Crist seij). First, how j^e Godhede of God is Fadir of alle
|)at he 3eve|) blisse. pe secounde treu])e in Cristis wordis is
nede to 3yve j)is blisse. For, as j^ingis |)at ben passid nedli
moten have be passid, so al ])at God ordeyne]? nedeli moten

Three kinds
of fear.

Motives of
hopefulness.

' So E ; not viahe him, A. ^ om. E.

B b 2

afi, E.

zn

WVC LIF'S

The possession
of riches tends
to make men
cowardly.

have be ordeyned. And ]>e ])ridde treujje of j?es wordis is,
J)at Crist shewide to ]?es disciplis ]?at |)ei shulde come to blisse,
for he telli]? \er Fadir likede so. Here may we gadere opun
resoun ))at Cristis children shulden not drede ; for ^if God
5eve a betere f^ing, he 3eve]? al ]?at sue]? J)erof ; as God mai not
5eve a bodi, but ^if he 5eve quantite and figure. And so, si|)
pees sue]? of J>is blisse, God mote jeve pees whanne he 5eve]>
blisse. Also, si}? God is almy^tti, alwitti, and al wilful, no ]?ing
]?at is a3ens God mai overcome him }?at is wi]? God ; for si}?
God se}? )>is fijting \ or him faili]? power or wille, ^if his ser-
vaunt be overcomen in fi3ting for Goddis cause. And })us
trewe men ben confortid to putte awei }?is ]?ridde drede ; for
be ]?ei never so fewe or feble, }?ei bileven }?at })ei mai not be
disconfitid. And }?us ]?e cause }jat Crist here tellij? maki}? his
kny5ttis to be hardi.

And ]?us Crist confortid his apostlis, for to sue him in povert :
He biddip hem silk pat pei have and yve almes prudentli. For
certis, among alle cowardisis, cowardise of richesse is ]?e moste.
For many men }?at have richessis dare nei]?er seie a so}?, ne
defende a so}? seid, for drede of leesing of }?is richesse. And
so men loven richesse more ))an \€\ loven treu]?e of ]?er God.
And in }?is cowardise ben freris and o}?er ordris ]?at ben dowid.
And unne]?e ony riche man wanti}? clene }?is cowardise. And
})is is more })an cowardise of bodi, }?at come}? to man for drede
of bodi ; for a man shulde kindeli love more his bodi ]?an his
goodis, si}? goodis of kynde ben mouche betere }>an ben goodis
of fortune. But Crist telli}? ofte to his martirs, }?at )?ei mai not
be his disciplis but 5if }?ei loven more him }?at is treu]?e }?an
loven ]?er owne liif. And wi]? ]?is fei]? was Baptist armed, and o}?er
apostlis, wi}? Cristis martiris ; for }?ei wisten wel ]?ei my5ten not
faile in victorie, to die }?us. And ]?us, for richesse of ]?is world
maki}? moost cowardise, Crist bad his kny5ttis be pore, and
sille her possessiouns, and of }?at priis jeve almes, or ellis of
meeblis ]?at ]?ei hadden. But wite wel, it is noon almes to
make ypocritis more cowardis, or to 5eve }?es newe ordris
]?ingis }?at \€\ ben chargid bi, for }?is is not work of almes-,
but work of unmercy to men.

* God is> fi'^ting, E. ■'' mercy, E.

SERMONS.

313

And jjus Crist meevej) to be pore bi resoun of surete. 3fake
y to '^ou sachelis pat wolen not waxe ooldy but trcsour pat,/ailtp
7iot in hevene, tvhidir pe pef comep not, ne pe mowifpe distriep ;
for, cert is, where is pi tresour, per is pi herte, and j)i wille.
Tresour is clepid comunli, prescious |>ing J^at man tellij? muche
bi and hidij? sumwhere. And so men J)at shal be saved maken
|>er tresour in God ; for J>is tresour is of ojjer kynde ))an ben
|)es riche men, and it is prescious good, for it is good of grace.
And si)) Crist is al jiing J)at seintis have nede of, j)is ti-esour
is more nedeful ])an al J>is erjjeli tresour; for jjeves mai not
stele J)is, as jewels or moneie, and moujtis mai not feble ])is,
as \e\ mai clo])is or jewelis. And so, si]? j)is tresour is more
prescious and more sikir, what man shulde not traveile moost
for to have ))is tresour? ^if ])0u traveile treuli to have \q blis
of hevene, Jjou hidist ]>is tresour where it mai not faile ; for
God shal be ]ji cloj^ing J^at mai not wexe old, for he is charite ;
and he shal be ])i peny ])at mai never be rusty ; and jjeves mai
not come to hevene, ne take of hevenes blis. pis is eende of
wisdoms, to traveile for sich a tresour. And drede we not
pat ne man mai bi good liif wynne him God, ])at is al maner
of tresour, to make him blessid in hevene. For ))is is kyndeli
eende to which man is ordeyned ; for man is ordeyned ^ to
blisse, and to laste ever more, and have wijjout defaute al jjat
hem nedi]?.

Pe Gospel on Octave dai of Petre and Paul.

[SERMON ex.]

Jussit Jesus discipulos assendere in navidam^. — Matt. xiv. [22.]

pis gospel tellij) a storie that ech man shulde wite, but
speciali apostlis and vikeris of hem. Crist bad his disciplis stie
into a bote, and go bifore him on pe water til pat he lefte pe peple.
And Crist leftepe puple a?id stiede in to pe hit, for to preie aloojie

Treasure in
heaven.

^ So E; A om. the words /or — ordeyned.
ascendere and naviculam.

^ errors of the scribe for

Peter walking
on the water.

374

WrCLIF'S

Mystical Inter-
pretation of
the Gospel.

for staat of his Chirche. And so, whamie pe evenyng cam, he was
per aloo7ie; for his disciplis were in j^e water, and ]?e peple hadde
left him. A7id pe boot, amydde pe ivater, was shaggid^ wip
wawis,for pe wynd was conirarie to hem. And pe fourpe vigile of
pe ny-i^i, J>at was n}'5 J)e dai, Crist cam to his disciplis walkinge
on pe ivater. And pe disciplis, seeyng him walki?tg upon pe ivater,
weren troublid among hemsilfe, and seiden it was a fantum ^.
And for drede pei crieden. And anoon fesus spak to hem a?td seide
to hem J)us : Have 5^ trust, I am; drede y not. And Petre
answeride and seide. Lord, yfpou be Crist, comande me to come
to pee upo7i pe waters. A fid Crist seide to Petre, Come. And
Petre wejite doun out of pe boot, and walkide^ on pe waters, for to
come to fesus. But Petre, seeyng pe wynd grete, dredde him of \e
peril ; a7id whanne he bigan to drenche, he criede and seide. Lord,
mak me saaf And anoon Crist held forp his hond, and toke
Petre, and seide to him, pou of litil bileve, whi doutidist pou
here? And whanne Crist steie in to pe boot, pe wynd cesside,
and pei pat weren in pe boot camen anci loutiden Crist, and seiden,
Verrili pou art Goddis Sone.

pis storie men tellen to \)Q secounde witt of Goddis word,
and seien, ]?at ]?is boot traveilinge in j^e water is ))is Chirche
here ]?at wandrijj to J^e daie of dome, pis wending of Crist to
]?e hill is his stying to hevene. pere he preie]? aloone for man-
kinde here ; for al3if o]>er seintis preien |>ere in spirit, ne]?eles in
bodi and soule preie]? Crist 3it aloone. And whanne ]je sunne
wente doun, was Crist aloone preiyng |)us. But he visitide his
Chirche ]?e four|je vigile of ny3t, whanne he shewi|> perilis to his
Chirche |)at fallen to men here in er]?e. But Crist goi|) upon
]>Q water, for worldli soris ^ noien him not. And J)is boot is
troublid here, but it drenchi]? not uttirli. Petre is \>q moste man
J>at sue]) Crist in his Chirche; and he wolde sue Crist here,
but he faili]> in bileve. But he mai not be drenchid, for Crist
wole have his Chirche saved. Crist come]? into |)is boot
whanne he haj? alle )?es men to hevene, and jjanne ceessen alle
)?e tempestis J)at men suffren here in erj^e, and j^ei knowen
verrili how jjat Crist is Goddis Sone.

* scboggyd, E. ^ E om. the words and—fatitum. ^ So E;

* sores, E.

ivalhing, A

SER3I0NS.

Z1S

And jns witt appliej> J^e pope, wij? his cardinalis, to hem, and
seien ])at |)ei ben Cristis Chirche ))at flooteri|> ^ )?us in j)is boot ;
and ))ei mai nevere be drenchid, al if |?ei fallen in many perilis.
But ]jes men shulden wite, first, |)at Jjei sue ^ Crist in lyvyng in
poverte and mekenesse, and in lore of jje gospel; for ellis |?ei
gon not bifore Crist on |>is water, to make redi to him, but
ben raper drenchid in ])is water, and seken after worldli goodis ;
or ellis ben jje peple ]>at Crist leevej), ]jat disturblen him and
hise. Bileve techijj trewe men jjat ]jis Chirche goij? not bi kyn,
but bi manere of suynge of Crist in perfit weie of vertues.
But as preestis weren worse til j?ei weren at lowest degree, as
preestis of ]?e olde lawe ]?at weren fordone in Cristis tyme, so
mai J)is court drede for liif contrarie unto Crist, leste ]>ei ben
J)e worste men J>at lyven here in Jjis Chirche. For ypocrisie
maki]? hem not good, but more stynke bifore treu])e. And jjei
ben not porest here, making hem tresour in hevene, for al ]?er
breej> and J>er liif is about worldli goodis ; and ]?us ]jei lasten
not in ]7is boot, but ben drenchid in ])is see. And ])us \e\ axen
not Crist helpe, as dide Petre, whanne he sank ; but al ])er hope
and desire is in jjingis )jat ben bine]>e. For ^if ]?ei lyven con-
trarie to Crist, in |>is world ben no falser men. And nei|>er
kynrede ne place maken men Cristis vikeris, but suyng in weie
of vertues, what manere men J)at ever ])ei ben. Errour in sich
wittis maki]? many dremeris to faile, for jjei taken noon hede to
good Hif, but to fals opynyouns here.

How applied
by the Roman
Court.

This applica-
tion refuted.

pE Gospel on >e feeste of Sevene Bri]>eren.

[SERMON CXI.]

Loqimite Jesii ad turbas. — Matt. xii. [46.]

pis gospel tellij) a storie \2X touchi]? mouche witt, and telli})
how Cristis children ben knyttid here in charite. Matheu tellij?,
how Jesus spake to pe peple ; and lo, his jjiodir and his hreperen

Christ's true
kindred.

1 flote\>, E.

^ suedeti, E.

37^

.WrCLIF'S

This f;ospel
misinterpreted
by many.

The writer's
interpretation.

slooden wipouten io speke wip hiin. And sum men seien J>at
Cristis bre|?eren weren men of his kynrede. But his apostlis
weren wi]> him, and herden him speke to ])e peple, as jjei weren
in streitere place, and more hard to come to. And oon seide io
Crist, Lo, pt modir aitd pi brepereft stonden wtpouten, sekyng pee,
A fid Crist answeride to him pat tolde him pis, and axide who was
his modir and his breperen. And Crist stretching his hands to
his disciplis seide pes ivordis of witt : Lo, here my modir and my
breperen. For who ever doip pe with of my Fadir pat is in hevene,
he is my broper, and my sistir, and my modir also.

pes wordis of Crist ben scorned of gramariens and
devynes. Gramariens and filosophris seien, ]?at Crist knewe
not his gendris ; and bastard dyvynes ^ seien algatis |)at ]?es
wordis of Crist ben false, and so no wordis of Crist bynden,
but to j)e witt Jjat gloseris tellen. But here we seien to )?es
trowauntis jjat J>ei blaiberen ^ )>us for defaute of witt. Leeve we
)>es heretikes as foolis, and seie we sum witt ]>2X God haj) 50vun
us. So])li, Crist techi]? here jje preciousite of his preching, J)at
man shulde not, for fleishli kyn, lette to teche Goddis word.
And J)es wordis seij? Crist to him ]>at was aboute to lette his
lore. And ]?us telli)? Crist a sutilte J)at is of goostli brejieren in
God ; for, be it man or be it woman |)at serve]? God treuli, he is
on ]?es ]?ree maneres knitt to Crist in sibberide ^ For dis-
tinccioun of kynde is litil to telle bi in J?is matere. First, he is
Cristis bro])er bi ^ his soule, |)at is his spirit ; si}>, he is Cristis
sistir bi his fleish, )>at is worse ; and after, he is Cristis modir bi
()is hool kynde, made of hem two. For J)is modir haj> conseyved
Crist, and norisij) Crist wi})inne hir ; and ])is is betere cosyn-
nage and more sutil ]jan is of kynde. And make ])es gramariens
sorewe J^at \q\ knowe not jjes gendris, and so ])es founed philo-
sophris shulden sorowe of |;er error, j^at J?ei witen not of oo
man |)at he is ech of ]>es |)ree |>ingis ; he is soule, he is bodi, he
is man, maad of J^es two. But to J)e hool man is merit or
demerit proprid. Leeve we here |?ese trowaunt doutis, and
enforce us to lerne Cristis wordis, to preche hem to j^e peple,
and leeve })ing J)at is lesse worj), and |>anne fleishli cosynnage
shulde not lette us to do ]?is.
^ So E ; dyvenes, A. ^ blaberen, E. ^ sybred, E. * to, E.

SERMONS,

Z11

pE Gospel of Maudelen Dai is red on Fridai in t Quarter
Tense t^ in Septembre among Ferials

On Seynt James Dai.

[SERMON CXIL]

Accessit ad Jesum. — Matt. xx. [20.]

pis gospel telli]> how fleishli kyn procurij) ofte harm to ]?e
soule, and how a womman, Cristis aunte, Mary, James iJiodir
a?id Joones, J>at was Sebedeus wiif, cam to Crist for j)is enchesoun.
But she cam wi]) J>es children and loutide Crist, and axide
hi?n ; for it is seid comunli ))at wymmens preier is wel herd.
Crist axide hir"^ what she wolde, and she seide to him, Comaunde
pat pes two apostlis, ]>at ben ?7iy sones, and J)i cosyns, sitte next
pee in pi rewme, pe toon on pi ri^t side and pe toper on pi left
side. Crist knewe wel Jjis wommans witt, and how it cam of
j?es apostlis ; for jjei herden bifore of Crist, how J)at he shulde
have a rewme, and jjei trowiden ]>at Crist shulde be an er]?eli
kyng in ]?is world ; and J>ere ])ei wolden be ny^ Crist, for
cosynnage and traveile here. Crist spekinge to }>es apostlis,
and levynge to speke wi]> ]jeir modir, seide how J>is cam of
hem, and how men shulden have ordre in speeche, everemore
speking jjere where ]?ei hopen moost to profite. Crist seide to
pes apostlis, ^e witen not what 5^ shulden gladli axe ; for J?ing
\zX profiti|> to mannis soule shulde he axe, and nou3t ellis.

And, as Joon sei]? wi]? ]?e gildene^ moujj^, Jjis word of Crist
li3ti]^ |)e world, and dampne)? here many men, \2X coveiten
hyenesse of worldli stat. For many men bi weyward witt co-
veiten here to be popis cardinalis or bishopis, or o|?er worldH

^ So E ; here, A.

a The MS. has two words here
inexplicably contracted ; but they
evidently stand for ' Quatuor Tem-
pera,' or, as it is called in Ireland,
Quarter Tense ; for the gospel read
on St. Mary Magdalen's day (July 22)

^ golden, E.

is the same as that for Ember Friday
in September, on which there is a
sermon (No. 112 of the Ferial Ser-
mons) in the present collection.

^ St. Chrysostom, Homil. in Matth.
XXXV.

The petition of
tlie niotlier of
James and
John.

Commentary
on the gospel.

S1^

WFCLIF'S

dignite, not for hele of ))eir soule, but to have here worldli
wynnyng. And all |?is dampne]? Crist here. For ]?is wille is
venymous; and it falli]? ofte tyme ]?at sich havyng of worldli
worship dampne}) men ever more in helle ; and so it doi]) harm
to ]?e soule. But 3if men wolen be hye in hevene, Jjei moten
lerne anojjer lessoun, to profite to ]>e. Chirche ])at J?ei mai, and
to leeve worldli worship. And |)is profit nedi]? ofte to sufFre
anoies here in jjis world, J>at ]?ese prelatis fleen algatis, for ))ei
wolden here have ]>e contrarie. perfore Crist axide of J)es
disciplis a questioun pertinent herto, Mai y two drynke,
seip Crist, pe chalis pat I shal drynke ? And wijjouten drede
Crist undirstood bi ])is chalis his passioun. And })es two
disciplis my^ten not for shame denye to dr}aike of )>is coppe.
And ))us pei graimtiden to Crist, pat pei my^ten drynke of his
coppe ; for it were al a3ens skile to coveite sich a prelacie, but
3if men have ]?e ende J?erof wherefore Jjei shulden coveite it.
And s\]> Crist is al wiys, and drinki]? himsilf of J>is coppe,
what man shulde bi resoun forsake to drynke herof ? For bi
])is is ])e soule fed, and disposid to come to blis, but bodili
fode is for Jje bodi, and maki]? wormes mete redi. And ]jus
Crist grauntip pes apostlis pis betere drynke, and leevejj J)e
to])er. But 5it Crist, of his curtasie^, interpreti]? ])er wordis
to goode; and doi]? worship to his Fadir bi trewe wordis, as
he shulde. Supposing \2X J^ei undirstonden sitting in ]>e rewme
of hevene, Crist seip, pat it fallip not to him to graunte hem
sich sittinge, but sich sitting shal po men have to whom it is
ordeynid of his Fadir. Here grutchen Anticristis disciplis and
seien, Jjat Crist sei]> here fals; for %\\ Crist is \^ same God
]?at is ))e Fadir and J)e Goost, whatever ))e Fadir 5eveJ> or
graunti]>, Jjc same ]?ing graunti|> Crist. But here |)ese foolis
moten undirstonde, ]?at Crist speke)) ofte bi his manhede ; for
))e peple knewe his manhede, and undirstood it speciali. And
jjus, whanne Crist biheeti]? to hem \2X him falli]> not to 5eve
hem J>is, he undirstood J>es wordis J^us, Jjat he shulde not, bi
his manhede principali, 5eve ]?em ])is; but he shulde 5eve to
hem )?is, to which it is ordeyned of his Fadir. And so, 5if ])ei
disserven jiis, he sikerid hem }>at \€\ shulden have Jiis.

' curte&ie, E.

SERMONS.

379

And j)us spekijj Ambrose «, saynge comun speche of Crist,
j)at J)e sacrid oost is not breed, for it is not principali breed.
And such error blindij) many, in j)e sacrament of j^e auter, to
seie j^at it is an accident wij^outen suget, and no breed, as
Ambrose sei]>. But j^es foolis my3ten bettere seie J)at ne|?er
James ne Joon ben blessid for Crist sei]) )>at him falli]? not
to graunte hem ony degree of blisse. But )?is is ful of eresie,
as falshede in which it is groundid. And defaute of undir-
stonding j^at shulde be of Goddis lawe and of J?is doctour,
Ambrose, blyndij? here J)es eretikis.

On Assumpcioun Evyn.

[SERMON CXIIL]

Loqtiefite Jesu ad iurhas. — Luc. xi. [27.]

pis gospel teni|) how it is more to heere Goddis word and
kepe it, j?an to here Crist bodih and norishe him, as Mary dide.
And so a Htil storie is told in presing ^ of our Ladi ; and after is
knitt a blessid sentence bi distinccioun of Crist, pe storie telli]>
how Crist spak to pe peple of soule hel]?e. Afid a womman of
pe puple hadde devocioun in his wordis, and hurst out in an
hy-^e vois, and seide on J>is manere to Crist : Blessid he pe
womhe pat bare pee, and pe tetis pat pou didist soke. And Crist
answeride to pis womman, and tolde a more presciouse treu])e,
and seide pat, hut hi more resoun, blessid he pei pat heeren Goddis
word and kepen it.

But we shal undirstonde here, j?at on two maner is Goddis
word herd, — first bodili, bi eeren of bodi, and eke goostli, bi
eeren of soule. pe firste heeringe is litil wor]?, but in as mouche

^ preysyng, E.

^ St, Ambrose, De Sacramentis,
lib. iv. cap. 5 : ' Antequam con-
secretur, panis est ; ubi autem
verba Christi accesserint, corpus est
Christi.' Wyclif in his Con/essio
{Fasciculi Zizaniorutn,p. 127) quotes

a passage from the same work, differ-
ing slightly in words, but precisely
to the same effect. The ' for it is
not principali breed ' is Wyclif 's
gloss upon the words of St. Am-
brose.

Those truly
blessed who
hear the word
of God and
keep it.

Two ways of
doing so.

38o

WrCLIF'S

Ps. Ixxxv. 8.

The privileges
of Mary.

Against letters
of fraternity.

as it helpijj to jje to))er; sij? Scarioth herde Crist ))Us, and
beestis and briddis my5ten also. On J)e to]>er manere heeri|>
no man but 3if he knowe sentence of Goddis word. And on jjis
wise seij? Jje Psalme ^ jjat I shal heere what ]>e Lord God speki]>
in me ; but wel Y woot ])at he shal speke pees and love to his
peple. And J)us, on two maneris, may a man kepe Goddis
word; first, to printe ])e witt in his soule, and after to reule
his liif ]>erbi. And |?us shulde ech Cristen man heere and kepe
J>e word of God. But over J>is kepyng shulde preestis kepe
wiseli J)e word of God, and shape hem for to preche it, for
profit of |)e Chirche ; and ))is is ]?e beste work ])at ony man mai
travaile here. And ]?us mai we lijtli see how |)is sentence of
Crist is soj) ; si}> no man mai come to blis but jif he heere and
kepe Goddis word ; but many men and wymmen ben saved J)at
baren not Crist bodili ; ne oure Ladi my5te not come to blisse,
but 3if she hadde herd and kepte jjis word.

And herfore God ordeynede hir to be maistiresse to his
apostlis, for she fel not fro Jje fei]?, ne fro ]je wordis of hir sone,
but kepte hem wel in her herte, and caste wel what J>ei menten.
And herfor it is no wondur 5if she be more blessid )>an o]>er.
pe Chirche singi]? of oure Ladi ]?at she ha]) distroied alle
heresies % for she is special maistiresse to distroie J?es heretikes.
And sij> she is aftir \q dai of dome, whanne ])ei shal no more
noie |)e Chirche, it is so|) to |)is entent j^at she ha]) distroied alle
heresies.

And si}) she was occasioun of ])e wordis })at Crist seide
here, se we how ])es wordis helpen men to distroie ])es vices.
A comune heresie J)at now rengne]) in })e Chirche is lettris
of fraternite, generali among ])es ordris^'. And herfor se we
how ]?es lettris stonden wi]) Goddis lawe. Heryng and kepyng
of Goddis word is betere ])an J)e bir])e of Crist; ])is bir])e is
betere ])an })es lettris ; and so heeryng and kepyng of Goddis
word is algatis betere ])an ])es lettris. But Cristis word in no
place techi}) J)at men shulden have })es lettris ; and })erfore

1 So E ; Salm, A.

a « Gaude Maria virgo, cunctas
haereses sola interemisti.' Tract
used in Masses of the B. V. M.

from Christmas to Easter.
^ See p. 67, note B.

SERMONS.

381

shulden men reste in jjes wordis, and traveile not aboute )?es
lettris. For as ful and suiBciaiint is Cristis lawe as his man-
hede ; but his manhede is ynow5 wijjouten o)>er to come to
hevene ; and so his lawe is ynow^, to here his word and to kepe
it, for to come to blisse of hevene, wijjouten ony sich lettris.
And )>is }?ing mai be confermed. For 5if a man have a jjousand
of sich lettris, but ^if he kepe Goddis word, he shal be dampned
in helle. And ^if he kepe wel Goddis word, wijjouten havyng
of sich lettris, he shal be savyd in hevene, as oure bileve techi)?
us. And so havyng of siche lettris is o|)er impertinent to blis,
or ellis it is harmful, letting men to come to blisse. Also bi
siche lettris is not sibbirede ^ getun of Crist ; but 3if Jjei
brou5ten a man to hevene, ]>ei maden |)at man Cristis bro])ir
and sister and his modir, as |)e gospel berij? witnesse. For
Crist seij), Whoever doi]? Jje wille of his Fadir ]jat is in hevene,
he is Cristis brojjer, and his sister, and his modir. Also, jif
sich lettris diden J?is good to men, brennying or dstroiyng of
hem shulden pryve ]?es men fro sich good, ou]?er in bodi or in
soule. And so, ^if we hadden J)es lettris brent, or eeten wi]?
myis ", or distroied, we shulden wante )>e profite of |)es lettris ;
jhe, jif we weren Jeanne betere wi]) God. Bi siche resouns
jjinken many men ]?at ]7es lettris mai do good for to covere
mostard^ pottis, but not ])us for to wynne men blis; si}> sich
men j>at graunten ]jes lettris wyten not whejjer |jei ben fendis
lymes, or J)at her preier shal ou3t availe to hem silf or to o|>er.
And |>es resouns letten many to chaffre wi]? ]>eir preier. For
preier of men mai profite to ojjcr, but not ]>us bi chaffaring ; sij?
parting of meritis of men hangi]? oonli in Goddis wille, and not
in shewing of sich lettris, nei]>er to God ne to man ; si]> we
oblishen not us bi hem to j)ing j)at is not in oure power. And
|?us |)is help is newe feyned to injurie of God, si]? it is propre
to God to graunten sich help to whom he wole. And ]?es lettris
helpen not ]>erto, but ra]?er letten, for blasfemye. And sich
bro})irheed of blasfemes shulden be fled, for fendis sibreden.

sibreden, E.

^ tnys, E.

^ mustard, E.

3«2

WrCLIF'S

Jesus in the
house of
Martha and
Mary.

J^E Gospel on Assumpcioun Dai.

[SERMON CXI v.]

Intravit Jesus in quoddam castellum. — Luc. x. [38.]

pis gospel telli]? a storie of Crist, how he tau3te to his
Chirche which is jje beste stat here. Luk seij), \2X Jesus entride
in to a casiel, and a womman pat hi'i^te Martha toke Crist in Mr
hous, to fede him and his aposdis. And manye men ]?inken
here |?at ]?is castil was a wallid toun, for ofte tymes \e gospel
clepi]? sich wallid touns, castels. Men supposen over ]^is, |)at
|>is Martha and hir sistir, and Lazarus J?er bro]?ir, hadden al ]?ing
in comune ; and ]>is Martha was beste hous-wyf, and best
coude ordeyne for hir hous ; and Jjus she hadde speche to men
bifore hir brojjir and hir sistir. \>is sister was Marie Mawdeleyn,
|)at was a ful devout womman fro |)e tyme Jjat she was purgid of
Crist, and sett in ]?e weie of hevene. And so |>is Marie Mawde-
leyn, fro |?e tyme J^at Crist cam to hir hous, sat mekeli at Jesus
/eet, to heere Goddis wordis of him. For Jesus hadde ])is maner,
to speke ever Goddis wordis whanne he wiste ]>at \q\ shulden
profite to ony peple |>at herden hem. And so Crist prechide
ofte, now at mete, and now at soper, and what time Jjat it was
covenable ony peple to heere him. And so Martha fedde Crist
bodili, but he fedde hir sistir goostli. And so he ^af Jjc beter
for |>e worse, as it fallij? God to ^eve. Martha e7iforside her
bisili to serve Crist aftd his disciplis, but Marie sat stille at Cristis
feet to heere ]je wordis ]>at he spake. And Martha stood bijore
Crist, and playnede to him of hir sistir ^ Sir, she seiJ, takist
pou noon heede pat j?is Marie, })at is my sistir, hap lejt me alootie
to serve to pee, and to my gueestis.? I preie |?ee, seie to hir, pat
she rise and helpe me. And ]ms Crist, )>at was taken for juge to
acuse IMawdeleyn, was maad avocat of ])is Marie; for he holdi)>
ever for trewe part ^. And ])us many trewe men, bo|)e aprentis

* So in E ; A includes ofhir $htir in the italics.

\>e trewe part, E.

SEKMOiYS.

3«3

and avocatis^ wolen no^ procure in a cause bifore |>at j>ei
heeren it, and ))is cause to }>er witt haj) \e part of ri3t\visnes ;
for ellis j>ei maden hemsilf avocatis a^ens treu|)e wi]> )?e fend.
And a^ens }>is foule synne shulden men speke upon resoun.
For al 5if Goddis lawe teche ))at procuraturis shulden have hire,
and jugis shulden have noon hire of men ]?at jjci travailen fore,
ne]?eles ])is is mys-turned, for ri5t is turned to coveitise. Crisl
spak a meene weye, and tau5te jje Chirche in })es wymmen, and
spak in pes wordis : Martha, Martha, poii art bisie and trouhlid
abouteful many pingis ; but certis, o ping is nede/ut, and betere
|)anne |)es many |>ingis : Marie hap chosen pe beste pari, pat shai
not be taken from hir.

It is seid comunli, |)at jjes two wymmen ben two lyves, actif
and contemplatif ; j>e first is Martha, and ]>q to]?er Marie. And
actif Uif axi]? in mesure bisynesse aboute worldli J?ingis; and
al3if ]?is liif be good, |>e toj^er liif is moche better. And so, for
men failen ofte in ]7is liif fro love of God, Crist doubli}> ])is word
Martha, for two passen fro unyte. Crist telli]? how actif liif
mut nede be troublid for many |?ingis; but contemplatif liif
stondi]? in oo ]>ing, ]>at is, God, and haj? no bisynes aboute
j>ingis of ]?is world. For as a man bisie]) him not how his
shadewe shal passe ])e water, so men |)at ben contemplatif bisie

^ not, E.

'"' aprentis and avocatis; that is,
barristers practising in the common
law courts, and pleaders belonging
to the church courts. By the term
Apprentitius (from the French ap-
prendre, to leam), as applied to the
legal profession, was originally
meant, according to Ducange, a
law-student merely, — one who fre-
quented the courts and universities
in order to gain legal knowledge.
But at an early period it became,
in England at least, a more honour-
able appellation. In Fleta, the
author of which wrote under Ed-
ward I, the Apprentitius appears as
the lowest kind of legal practitioner
admitted to the king's courts ; — ' in
curia autem regia sunt servientes,
narratores, attornati, et apprenticii'
(lib. II. cap. 37). In the reign of
Edward II, the term seems to be

used much in the same way as ' bar-
rister ' is now-a-days ; thus the jurist,
Andrew Horn (on whom see Selden's
Dissertatio ad Fle/atn), dedicates his
treatise Speciduni Jtistitiarnm {Justi-
tiariorum ?) to the ' Apprentitii ad
barras.' Spelman (Glossarium in
voce), says that the Apprentitius,
after a course of legal training ex-
tending over seven years, was per-
mitted ' cancellos salutare,' i. e. to
come up to the bar, and there to
plead. He thus corresponded to
the ' outer barrister ' of modern
times ; and so completely is this the
case, that Fortescue (quoted by
Spelman), with Selden, Plowden,
Sir Henry Finch, and Sir Edward
Coke (quoted in Cowell's Interpre-
ter), speak of Apprentitius as being
only another name for barrister-at-
law.

The two sisters
signify the
active and the
contemplative
life.

384

WrCLIF'S

Some think
that three
modes of life
are here ap-
proved ;

but of these
the third,
the contem-
plative life,
is the highest.

hem not aboute worldli goodis, but J>ei trusten and hopen in
God )>at alle ]?es ]jingis shal falle to hem. And oonli in swet-
nesse of God |>ei bisien hem, and taken Jje to|?er in mekenes
and in poverte, as Crist ha]? taujt in word and dede.

But men supposen over j?is, J)at Crist approve}? here ]>ree
lyves. pe first is good, as children lyven whanne J>ei ben
cristened. pe secound Hif is J^e betere ; and j>is is clepid
actif liif, whanne men travailen for worldli goodis and kepen
hem in ri^twisnesse. And ]?is is hard, but it is possible ; and
al3atis jif coveitise be left ; for Crist techi]> bi Matheu ]jat men
shulden not be besie aboute her fode and hilyng, but bisynesse
shulde be for hevene, Jjat shulde be eende of mennis traveile.
And exces of ]?es goodis lettij? ofte tymes ]?is eende. pe jjridde
liif is ]>e beste, as Crist seij? ])at mai not lye. And jjis is sum-
what here in erjje, but fulli in ]je blisse of hevene. And here
douten many men whe])ir of ]>es two lyves is betere. But men
])at biholden ^ bileve of Crist witen |?at ]>\s )?ridde liif is best ;
for Crist sei}- ])us J>at mai not lye, and chees to lyve ever jjis liif.
For, al3if Crist dide erjjeli workes, ne]3eles he dide on sich
mesure })at his soule was ever fed in contemplacioun of God.
And in jjis many apes weenen to sue Crist here and j>ei slippen
into ]?e fendis weies for defaute of Cristis lore.

pree resouns ben comune ]>at ]>is ])ridde is J?e beste liif. Oon,
for Crist j^e beste maistir seij) J>us, and mai not lye. Also, ]>is
lif mote nedis laste in blis of hevene wi]?outen ende ; but ]?es
o))er two lyves moten nedis be eendid here. And so ])is liif j^at
maki]? men betere, and more lasti]? wij? hem in joie, mote nede
be betere ]?an ]>q to|?er J^at algatis moot be taken from man ; and
]?is is ))e resoun of Crist in pe laste word of J)is gospel. Also,
an eende ]?at kinde ordeyne]> to come to men, bi certeyn
meenes, is al3atis betere jjan ]?es meenes, ])at comen nevere but
for |)is eende ; as, si|) mannis liif is eende of his eting and oj^er
dedis, })is liif is betere ])an |)is eting, or ellis kynde ordeyned
amys. And so, si|> ]>es two firste lyves ben meenes to |)is jjridde
liif, algatis ])is |)ridde is j?e beste, j^at God ordeyned to ende j>es
two. And in no persone ne ony stat ben J)es first "^ lyves for

bohien, E.

-' two first, E.

WYCLIF.

SERMONS.

385

to preise, but ^if ])ei ben quykened bi jjis ]?ridde, J)at shal laste
evere perfitli.

And 3if |>e pope haj) maad a lawe contrarie to J)is sentence,
or 5if an aungel come from hevene or from helle, reversing it,
trowe not to ]?es aungels, but trowe to Crist )>at sei|) |>is sentence.
And resouns a^ens Crist ben not wor])i to be rehersid ; as sum
men seien, J)at ^ ellis }>e pope lyvede evere a synful liif, sij) he
chesi]? |>e worse and |?e hardere for ]?e betere. But here we
graunten to ))es men j^at ))is is soj? whanne \ei have proved )?at
j>e pope leeve]? )?e |>ridde liif for ^ |?e secounde. For J>e Chirche
shulde beter be governed 5if alle preestis lyveden Jjis ])ridde lif ;
for |)us it was in Cristis tyme, and in tyme of his apostlis.

V^ Gospel on Seint Bartulimew Dai.

[SERMON CXV.]

Facta est contencio inter ^. — Luk. xxii. [24.]

Men seien jjat Seint Bertolomew was nobleste of ]>e apostlis^ :
and herfore in ])is daie is |?is gospel red. Men seien ])at Cristis
apostlis streven for a good cause ; for J?ei wolden have a captain
afcir |>at Crist was deed. But I can not excuse hem of a vein
wille. But however it be of |?is, )?is gospel seme]? to teche us
jjat synne of prelatis now-a-daies passijj ])is presumpcioun.
For apostles streven jjanne, not who shulde be more to God,
ne more to \e world, but, ivho shulde be holde more ; for ellis
mi3te strif be among hem which shulde be put bifore, and
decisioun of ]>is my3te oonys for ever ceesse ])is discord. But

1 So E ; and, A.

a In the Roman Missal this gospel
is assigned to the feast of St. Apol-
linaris (July 23) ; that for St. Bar-
tholomew's day is taken from Luke
vi. 12-19. The writer of these ser-
mons, like the Prayer-book, follows
the Sarum use.

^ Referring to this legend, Cave

SERMONS. C C

^ or, E.

says, in his Antiq. Apostolicae, — ' By
some [St. Bartholomew] is thought
to have been a Syrian of noble
extract, and to have derived his
pedigree from the Ptolomies of
Egypt, upon no other ground, I
believe, than the mere analogy and
sound of the name.'

and no au-
thority is to be
listened to on
the other side.

The strife
among the
apostles.

I

386

wr CLIP'S

Temporal
greatness with-
held by Christ
from his dis-
ciples.

Their supe-
riority is in
meekness.

now, among oure prelatis, we moven not who shulde be holde
more, but which is more, uttirH, boj^e to God and to |?e world.
And here we synnen doubli, deniyng ]?at we kno^vun not, and
reversing Cristis sentence of morenesse \2X he spake of. But
oure goode maistir, Crist, determynede ]?is discencioun; and
seij) J>at })er is double gretnes among men here in er])e, —
gretenesse among kny^ttis, and gretenesse among clerkis.
Cristis disciplis shulden not coveite gretnes of kny5ttis, but
gretenes of clerkes is morenesse of mekenesse and morenesse ^
in service, wij^outen ony booste.

And pus seip Crista pat kyngis and gejitilefolk have lordship
of hejji, and po pat have power on hem ben clepid goode doeris.
But y shal not pus lyve, in noon of )?es ]>tq pointis. For worldli
lordshipis shal not be among 50U ; ne power to prisoune shal
be in oon upon o]?ir ; ne ^our goode dedis shal not stonde in
5yvynge of worldli goodis; but he pat is more amonge -^ou be
maad as 'ganger, and he pat goip bifore, be he as a servere. pat
is to seie, ])e mekere of 50U is more of 50U, and oon shal go
bifore anoj^ir, not for worldli worship, but to serve more mekeli
to o]>ir of his felouship. And })is mai 5e se, seijj Crist, bi my
lyf among 30U : Whepir holde y more him pat settip, or him pat
servep ? Certein 5e holde more him pat sittip at pe mete. But
Crist is among hem as a good servere. On ]>e day bifore, Crist
washide her feet and wipte hem \\\\ a cloi{^, as |)e gospel of
Joon telii]) ; and J>anne he putte in dede soilyng of |?is ques-
tioun. And sip apostlis ben po ilke pat wereji wip Crist whattne
he was temptid, and Crist ordeynede siche meenes to a5enstonde
pryde, preestis shulden ])enke on Jjis lore, and traveile aboute
mekenes. And ])is lyf is not wi])Oute mede, bi witnesse of
Crist. And herfore he ordeynede hem Jje kingdom of hevene,
as his Fadir ordeynede hym, for mekenesse |?at Crist hadde.
And ]?anne shal ])ei ete and drynke upon Cristis bord in his
rewme ; and |>is is mede wi])Outen eende, more J?an ony worldly
mede. For Jeanne shal ]>ei sitte upon troones and juge kynredis
of Israel ; whiche kynredis ben seintis in hevene, |)at shal knowe
bi aposdis ]?at more mekenesse in ])is world axi]? more hyenesse
in hevene.

' So E ; inoresse, A.

SEJiMONS.

387

And wel were him ]jat coude ]?is lore, jif |)e gospel tau^te
him no more. And reversing of J)is lore now, bi dowyng of
j>is Chirche, ha|) maad al newe prcestis and oJ)er ordir fro
Cristis Chirche ^. For more worldli lordship axi|? |)e more
service to preestis, and letti]) hem to be more servauntis, and
more hie in Cristis rewme. And |?us, whanne Crist biddi]? ]jat
his preestis shulden not lyve ))us, J)at preest is now holden
betere Jjat lyvej? more lordli. And ])is pride of jje fend distriej?
myche of J^e Chirche ; and Y can see no more mede ]?an to
distrie ])is^ preestis pride. Take awei |>es brondis ^if })0U wole
quenche Jje fier.

tlioufjh the
lives of the
clcrg'y set aside
this truth.

pE DECOLLACIOUN DAI OF SEINT JOHN BaPTIST IN HERVEST,

}>E GOSPEL.

[SERMON CXVI.]

Misit Her odes. — Mark vi. [17.]

pis gospel telli]) j^e cause and forme whi j)at Baptist was do
to de|>, and sei]?, how ]>at Heroude pe kjmg sente and held Joon
Baptist, and bonde hym in prysoiin for a wonwian, Herodias, which
was wiif and weddid to Philip, Heroudis bropir. For Joon seide
to pis Heroude, It is not leeveful to pee for to have pi broperis
wiif, while 3e bojje ben on lyve. And herfore |?is Herodias
aspiede Jooii many gatis, how he myi,te be do to dep. But aljif she
wolde do })is, yt she my^te not co?ne perto. pe cause of envie
to Joon was his tellinge of treu]?e, |?at shulde be profitable to
Heroude and eke to ]?is wickide womman. And )?is cause
shulde glorifie martirdome of a man; for it touchi]? Goddis
ri3t, and profit of |)e yvel part, and charite of J)e martir ])at
telli}? jjis for Goddis sake. And beter cause ha]? no man in
suffringe of martirdome. ]>is Heroude dredde Joofi Baptist, for

I

\>es, E.

^ That is, — church-endowment,
practised in defiance of the teaching
of Christ, has separated the modem

clergy, as well as the cloistered
orders, from the true Church of
Christ.

The beheading
of John the
Baptist.

C C 2

388

WVCLIF'S

he wiste pat he was a just man, and perto an hooly man, and kepte
him more tenderli. For men have kyndely drede of God and
of his lawe. And jjerfore Heroude herde Joon, and aftir him
dide many pingis, and herde Jooti wip good wille, in Jjingis |)at
touchide conscience. Atid luhan a covenable day fell to Heroude
and J>is wickide womman, Heroude, in pe dale pat he was horn
inne, made a feste to tribunes and to princis of J)e temple, and to
pe gretteste maistris pat dwelten in Galile. And ]jus many men
|)enken Jjat Heroude was an ypocrite ; for he caste to slee jjis
Seint Joon, and florishide it wi]> falshede. And as men sup-
posen, al |?is cast cam first of J)is false womman. For as
wymmen, where jjei ben goode, passen ojjer creaturis, so,
where ]?ei ben turned to yvel, jjei passen many oJ)er fendis.

A7id ivhajtne pe dou-^ler of ))is womman was entrid in to pe
halle, and pleside to Heroude and his gestis bi tumbleris lepyng^, pis
kyng seide to pis wenche pat she shulde axe what she wolde. And
he swore to pis wenche pat whatever she axide him he shulde yve
it to hir, if it were half his rewme. And bi J>es wordis it
seme]? |>at })is fraude was cast bi |)is womman and Heroude;
or ellis he were to greet a fool, to 5yve half his rewme for
lepyng of a strumpet. And pis wenche wente forp and axide
at hir modir, what she shulde aske of |)is kyng Heroude. A7id
hir modir bad hir axe pe heed offoon Baptist. A?id whaniie pis
ivenche cam in anoon wip haste to pe kyng, she axide afid seide,
I wole anoon pat pou yve me pe heed of foofi Baptist in a dishe.
And pe kyng was sori ; for his grete oop and for his gestis he
wolde not make pis wenche sorowful, but sente for a man-sleere,
and bad brynge to him pe heed of foon Baptist. And he girde
of his heed in prisoun, and browt^te his heed in a dishe and "^afit
to pis wenche, and she '^af it to hir modir. And whanne pis ping
was herd, pe disciplis of foon camen and token his bodi and putten
it in a sepulcre.

* The bpxr]<yoLnkvqs of the original
is rendered in the Vulgate ' quum
saltasset,' which the first Wycliffite
version naturally translates, ' whanne
the douBter .... hadde lepte,' and
the present writer understands of a
tumbler or female acrobat. Such

displays were common in the middle
ages. Chaucer, in describing a fes-
tive meeting (Rotnaunt of the Rose,
near the beginning), speaks of ' sail-
louris : ' —

' There was many a tynibester.
And saillouris that I dar wel swere
Couthe her craft ful parfitly.

SERMONS.

389

What man wolde not suppose, ])at ne al |?is )>ing was done
bi fraude of jjis fals womman, for treuj)e of Joon displeside hir?
And doyng of Heroude was not wijjouten blame, for he shulde
not swere jjus to a 3ong strumpet ; and 3if \\s fool hadde swore
]?us, he shulde not fulfille ))is 00]) ; for folie hepid upon folie
grevej) God more. She axide )?is heed in a dishe bi feyned
addicioun, for so she mv^te more li3tli brynge \>\s heed in to
|)e kyng, and wite more sikirli bi j?e si3te of many men |>at it
was Baptistis heed J)at she hadde in \>q dishe. And men ]?at
sawun ]?is done shulden not rebelle a3ens ))e kyng, for it was
done in ))e prisoun pryvyly fer from men.

And feyned treu]?e of ]?e kyng seme]? to foolis to excuse |jis
deed, and so it semede no help ^ to venge )>e dede J>at was
done. And sich a cautil of ]?e fend is in many grete synnes.
For men feynen bi ypocrisie })at |>is Jjing moste nede be done,
and goodnesse wi]) treu]7e of hem excusi]? hem of ]>q dede.
And, for wymmen ben of short witt, ]?ei ben meenes to siche
dedis. But folie and lustis of men ben often more to blame
]?an wymmen. As, ^if wymmen knewun not Goddis lawe in
dowyng of preestis, and it seme]) to wymmens witt bo])e almes
and merci, and Jjei meeven lordis herto, — as {^es wymmen diden
Eroude, — J)is synne is in ])es proctours, but more in jies lordis.
And ])us fendis wilis of freris aqueynten hem wi)) ladies, and J)ei
ben meenes to lordis to have ])at |)es fendis axen. And |)us is
fi3ting broujt in, and Goddis lawe reversid. For who may
denye ))at ne lordis done aftir ladies, or ])at freris conseilen wij)
ladies, or myche synne is now up bi workes of lordis .? And
knytte alle })es togidere, and freris ben ground ])erof, more sutil
and sinful ])an |)is lepynge strumpet. But unknowynge of
Goddis lawe excusi]) hem not here, for ])at shulden lordis trowe,
and not |)es fals meenes. For fendis and |)er giles shulden be
put bihinde God, and treu|)is of Goddis lawe shulden be taken
in worshipe.

^ So in E, which has the word boote, crossed out, before help ; A reads
HO but to vetis^e.

Application
of the conduct
of Herod and
Herodias to
modern times.

390

WYCLI F'S

pE Gospel on Nativyte and Consepcioun daies of oure
LaDI ; AND on CrISTEMASSE NY3T bifore Te Deum.

The trenealogy
of Christ.

[SERMON CXVIL]

Liber generacionis. — Matt. i. [i.]

pis gospel tellijj pe gejidrure hi which Crist cam of Jewes.
For he cam of his modir, and she and Joseph weren of oo
kynne. Matheu^ was tau5t of God to write ])us |>is booke,
and in J)re fourtenes to eende ]?us ])is gendrure. He taki]? two
bigy?t7teris, Davip and Abraham ; for to J>es two was speciali
Jesus Goddis Sone bihi^t. DaviJ) was putt bifore for worshipe
and acordaunce, al3if Abraham was bifore and brou3te for]? holi
kynredis. Abraham gat Isaac, and Isaac gat Jacob ; Jacob
gat Judas and his oper breperen, And |)es j^re patriarchis weren
]?ree hoU men. Of |?es twelve Jacobis sones Judas was J)e
beste; neij^er J>e firste, ne ]?e last, but cam of his first wyf.
And of him tolde Jacob |?at Crist shulde come. Judas gat
Phares and Zaram oj Thamar, pis Phares and Zaram weren
bo])e getun togidere ; and jjis Thamar was not jje firste wyf of
Judas. Phares gat Esrom, and Esrom gat Aram ; Aram gat
A?nynadab, and Amynadab gat Nasoun ; Naasoun gat Salomoun,
and Salomoun gat Booz, of a womman j^at was Raab '^, jje which
was an alien, and helpide mouche Jewes ; Booz gat Obeth of
Ruth, ]jat was an alien ; Obep gat Gesse, and Gesse gat Davip
pe king. And in J?is firste fourtene ben aliens and synful folk,
for Crist wolde save aliens and o]?er synful men. Davi]? |?e ..
laste of |>es fourtene is clepid a kyng ; for God made him kyng ;
and bifore ]?is Davij? weren patriarkes and jugis, and no kyngis
of Jewis, as Goddis lawe telli];. Saul was J)e firste kyng of
Jewis bifore Davij), but he was a wickide man, and Crist cam
not of him.

Davip gat Salomon of hir pat was Uryus ^ ivy/; Salomon gat
Roboam, and Roboam gat Abias ; Abias gat Asa, and Aza gat A

' So E; Mathu, A.

^ ]iat hi-^te Raab, E.

^ Uries, E.

SERiMONS.

391

Joscphat ; Josephat gal Jofam, and Joram gal Os/as ; Josias ^
gal Joalhan, afid Joathan gat Achaz ; Achaz gal Ezechi'e, and
Ezechie gal Manassas ; Manasses gal Anion, and A??ion gal
Jose ; Jose'" gat Jeconie, and opir breperen whamie pei were-n laJicn
to Babi/oyne, bi werre of J)e kyng. pis is j^e to]>ir fourtene j>at
IMatheii telli}>, and leevep> here foure kyngis \vi|>outen liynge.
For he |)at bigeti]> a sone bigeti]> his sones sone ; and so foure
kingis weren left '\ so]?H for greet cause.

And whanne |?es kyngis weren ceessid of worship of ]>er
kyngdom, but not of ]?er gQwdxMVQ, Jeconie gal Salaliel ; Salaliel
gat Sorobabel ; Sorobabel gal Abyut ; Abyid gal Eliachyni ;
Eliachym gat Azor ; Azor gat Sadoc ; Sadok gal Achym ;
Achyfn gal Elyut ; Ely ut gat Eliazar ; Eh'azar gat Malhan ;
Malhan gat Jacob, and Jacob gat Joseph, Mai'ies hoiisebonde ;
of which Marie is Jesus born,pe which is clepid Crist. And so,
to counte Joseph Marie and Crist, is ]?is J^ridde fourtene fillid
j)at ]je gospel spekij) of. And al5if we have not |)is j^ridde
gendrure in holi writt, 5it we trowen ]jat it is so}? ^ bi autorite
of IMathew, as we trowun |?e firste gendruris bojie bi autorite
of Genesis. Mathew come]) dounward in rekenynge of Cristis
eldris, and Luk goi|) upward, rekenyng of more fadris. For
it sufficide to Mathew to telle how Crist bicam man bi |?es
jjree fourtenes, biginnynge at Abraham. But Luk, figure of
preestis ^, tellijj more diffuseli how man stiej? up to God, from
Adam to }>e Trinite. And variyng of names, wi]? leevyng
of sum fadris, techi]) how Matheu and Luk varien not in
sentence c.

Explanation of
the differences
in the two
genccilogies.

1 O&ias, E.

Josy, E.

^ So E ; A has s,oi\->.

* The four kings left out are —
Ahaziah, Joash, Amaziah, and Elia-
kim. See the note on die subject
in Dean Alford's Greek Testament.

'j Luh, figure of preestis. The
figure of the calf in the Apocalypse
(ch. iv.) was very early associated
with St. Luke, who was thought to
treat more fully than the other Evan-
gelists of the priestly office of Christ.
See Cave's A?itiq. Apost., p. 169. In
the Legenda A urea, it is said, ' Lucas
figuratur in vitulo, agens de Christi

sacerdotio ;' and it is shown at great
length how this evangelist was ' recte
ordinatus,' in relation to God, to
his neighbour, to himself, and to his
office of writing the gospel.

^ Dean Alford (in his notes on
Matt. i. and Luke iii.) thinks that
no attempt to reconcile the two
genealogies has succeeded, laying
stress at the same time on the fact
that both give the line of Joseph,
not that of Mary.

392

WYCLIF'S

Romans xv. 4.

Christ con-
tending ai^ainst
Satan and
jud'<jing the
world,

And ]?is text moten preestis knowe, to unclirstonde Goddis
lawe, and to defende it from false men J^at arguen a^ens it.
For si]? it is our bileve, we trowun fulli jjat it is so]?^; and many
helpis })er ben to undirstonde ])is gendrure. For we may wite
how Crist cam of aliens, and how J)is comyng was figurid in
o))ir dedis ]jat Crist dide ; as |)e gospel of Luk telli}? how Crist
cam to Jerusalem, bo}>e ]?our3 Samarie and ]?e cuntre of Galile ;
and si]) Samarie was J)anne in ])e hondis of gentile men, and
Galile was ]?anne in \& hondis of Jewis, ])is comyng bitokene}>
])e gendrure of Crist, how he cam bo])e of Jewis and gentil
folk. And ]?is bitokene]? over, how he w^olde save hem bo})e.
Crist cam not evere of ])e firste sone, but ofte of ]?e to])er sone ;
to teche us })e lore \2X spiritual gendrure is figurid by Cristis
comyng, and God telli]) more ]7erof ])an of kyndeli gendrure.
And ])us ech word of ])e gospel were lore to Cristene men, to
travaile and to undirstonde \q privytees of God. And ]?us
shulden preestis 3yve hem to contemplacioun, and leve worldli
occupacioun, wi]) vanytees of })e world. For wordis of Poul
techen us ])at what kyn ])ingis ben writun ben writun to oure
lore, and to confort of us. And so bi suche confort we shal
growe in hope.

On Hooli roode Day in hervest.

[SERMON CXVIIL]

Nunc judicium est mimdi. — John xii. [31.]

pis gospel telli]? how ]?at Crist in al his liif was a3ens ]?e
fend, and speciah in his passioun ]?at he suffride of so greet
love. And J)us sei]? Crist of greet witt ; Now is jugeinent of pe
world, now pe prince of pis world shal he cast out. —Here men
undirstonden ]?e world, ]?o men ]?at lyven worldli, and mesuren
hem not bi Cristis lawe, for to go }?e weie to hevene. Al })e
folk of ]?is soort is a world ]?at shal be dampned. Al ]?e liif ]?at

' So E ; A has soi)>.

SERMONS.

393

Crist lyvede here was a jugement of \\s world, for it was an open
mater to juge it at |?e dai of dome. For no man may excuse
jjis, sij? God and man lyvede })us to teche men ]>e weye to
hevene and fie ]>e falsnesse of J)e fend, and 3it man leve)> Cristis
lore, and goi]j J>e weie ])at ]?e fend techij), })at ne ])ei leden ^ a liif
here to make hem dampned aftirward. And so dampnacioun is
taken now for dampnyng executid. And now, for cause
of ))is dampnyng, as |)is gospel speki]) here, ]?is world J)at
))us shal be dampned ha|> a capteyn, Jjat is \q fend, \e
which is clepid kyng and prince; for he is kyng of alle ])e
children of pryde, and he is prince of |>is world, for he ledij)
his lymes jjis weie. But Crist sei]j here ))at ]jis prince shal be
cast out bi him. For Crist overcam ]?is fend, and tau^te anoJ>er
good lore, how |jat men shulden come to hevene, and leeve ]>e
fendis weie ]jat he tau3te. For al3if ]je fend have children |?e
whiche he bigili]? jjus, nej^eles ]>q ground is Goddis, si}) ]?ei have
her" kynde of God. And so J)e fend, in al his werkes, is a
tirant and a J)eef.

But here shal we undirstonde jjat al ]?at God ha]) ordeyned to
peyne moten nedis be dampned in helle ; but many, bigilid bi
])e fend, weren ordeyned to turne to Crist ; and j^es weren ever
ordeyned to blis, and nevere to be dampned in helle. And to
))is entent speki]> Crist in J>e word Jjat come]? afdr, Jjat yf he be
hiydfro pe erj?e, he shal drawe alle pingis to hi7n silf. No doute I ^'"^^^'J^fj^^'i
Crist speki]) here of his passioun of })e crosse ; for ]?anne Crist
is hi3ed fro ])e er})e to many undirstondingis. And 3if Crist
semede ])anne faile power to do 0U3t, 3it he was Jjanne almy3ti,
and his drawing was ful strong, for ]>anne he drow3 bi his
vertue alle men }?at he shoop to blis. And so he drow3 fro ]?e
fend many ]?at he wenede to have, and so ])es \2X leeven
undrawun wanten })e eende \2X \€\ shulden have, and so \€\
ben clepid nou3t oftetymes in holi writt. And ])us speki})
Crist here, ])at })ei ben alle ])ingis \2X he drawi]). Defaute is not
in ]?is drawer whi ])es fendis lymes ben not drawun, but defaute
is in hem, \2X \€\ fasten not on ]>is drawere, si}> noon is drawun
but wilfulli, and he wanti]? good will ; \€\ ben so slipre and so
hard \2X Goddis word taki]) not in hem.

^ and \>ns \>ey leden, E. ^ )pe, E.

things
to himself.

394

WYC LIE'S

Rom, xiv. 23.

j-Ms same gospel expowne}) to what entent Crist seide J?es
wordis. Certis Crist seide pis, to telle what deep he shulde die.
But pe puple answer ide to Crist, and seide pat pei have herd of pe
lawe pat Crist dwellip wipoiite7i ende, and how seist pou pat
mannis Sone mote be hiydP who is he pis ??iannis So?ie, and how
shulde he suffre J^is de]?? But Jesus saw how j^is peple un-
dirstood sumwhat bileve, and |>ei failiden on o]?er side of jjingis
]?at ]?ei shulden undirstonde. And ))erfore seip Crist Jjus : '^it
a litil li^t is in ^ou. Walke y while y have li'^t, pat derknesse take
yu 7iot. It seme]? J)at J)is peple wiste how Crist tolde \2X he
shulde die upon Jje crosse for mankynde, and J>erbi drawe his
children to him ; but it seme]? \tx wisten not now ])at Crist was
bo]?e God and man, and bi his soule he mai not die, as he die]?
not bi his Godhede ; but whanne he is deed bi his fleish, his
soule passij? and drawi}? from helle. And ]?us Crist sei]? J?ei have
a litil li3t, for ]?ei have but litil bileve. But ]?ei shulden walken
in ]?is bileve, and so come to more li3t ; for 5if ]?ei walkyn in
derkenesse of unbileve, ]?ei gone amys, sij? al ]?at is not of bileve
mote algatis be synne. For Crist seip afterward, ]?at. He pat
walkip in derhtes, he wool not whidir he goip. And so it is in
goostli walking ; he ]?at wanti]? bileve of Crist woot not for ]?at
tyme whe]?er he goi]? to hevene or helle, for li^t of fei}? wanti]?
him.

And, for Crist is bileve, ]?e which }?at men shulden trowe
here and se aftir clerli in blisse whanne })ei ben clene come to
hevene, ]>er/ore, seip Crist aftirward, pe while y have li'^t, bileve
y in 11-^,1, pat y ben children of li-^t; J?e which li3t is God himsilf.
Here mai we se, in bileve, how fei]? is nedeful for to have, and
how fleishli lif here is contrarie to Cristis crosse, and how ]?at
worldH liif is dirk and maki]? men go from God.

-M^^^*■^i£^%«s5=?)^

SERMONS.

395

p£ Gospel on Seynt Matheu Evyn.

[SERMON CXIX.]

Vidit Jesus ptiblicaniim''. — Luc. v. [27.]

pis gospel telli}^ how Matheu was chosen, and how heretikes
grutchiden herfore ; for treujje haj> evere adversaries, |)at beren
hevy ])at it shulde shyne. pe gospel tellij? |)at Jesus saw a pup-
lican pat h^te Levy. And |?is Levy was Mathew^ as many men
have diverse names,— as jjis Mathew^ Petre, and Poul, varieden
))er names whanne ]?ei weren aposdis. And J)is manere have
l^e popis, whanne })ei ben newe maad popis. But God wolde
})at |>ei changiden to vertues as dide apostlis of Crist. But sum
men seien ])ei changen to synnes, for her chesyng is not of
God ; l^ei ben not clepid of Crist to mekenesse, but to pride
and worldli liif. And |?us al is ypocrisie, and no fruyt to ])e
Chirche J)at ]?ei done, in j^is chesing bi ordenance of mannis
lawe ; and ]?is envenyme]? myche of ]?e Chirche bi process of
tyme. Jesus si5 ]?is Levy sitting at pe tol-bope, ajtd seide to htm,
Sue me. And wi]) |>is word he 5af him vertue.

And here ]?e fend blyndi]? men whanne \>t\ proven bi Goddis
lawe J)at |jei shulden make siche chesing, for Crist clepide his
apostlis. But certis an ape is not so blynd in knowing of
diversite. It seme]? ]?at bi Goddis lawe men shulden purge
first ]je popis state, and algatis |?at he were pore and witti, and
Willi ^ for to profite to jje Chirche after Goddis lawe ; and
Jeanne chese him, as Mathi * was chosen. And J)is were sum
similitude to sue here Crist and his apostlis. For wel Y woot
)>at alle |)es cheseris witen not wher J^ei chesen a fend ; as J>ei
witen not wher j^ei lawe be evene a5ens Goddis wille ^. And Jjcs
two ben to dirke weies to lede alle Cristyndoom to hevene.

pe storie telli]) how jjat Mathew^' forsok al pat he hadde, and

^ So E ; Vidit Jhesus puplicatinm, A. ^ So E ; Mathu, A.

^ willy, E. * Mathi, i. e. Mathias, is the reading of E, and seems

preferable ; A has Mathu. Compare Sermon CI. ^ laive, E. ^ So
E ; Mathu, A.

Tlie call of
Matthew.

Popes should
be chosen in the
same way that
St. Matthias
was chosen.

Gospel con-
tinued.

39^

WFCLIF'S

The modern
Pharisees, from
covetousness,
hinder poor
priests from
communing
with the poor
and sinful.

suede Jesus, boj^e in place and in vertues. \)is Leevy made Crist
a greet feeste in his hous, wi]? mouche folk ; for, as J>e gospel
telli]>, per was moche puple of puplicans, and of oper men, his
aqueintis, pat weren come to ete wip him. A fid Phariseis and
scribis of hem grutchiden ayns Crist, seiyng to his disciplis, Whi
etin y and drynken bop wip puplicans and sinful men ? Sich men
ben puplicans ]3at traveilen aboute comune work, to gadere
tollis and comyne rentis, to j?e use of |)e emperour. And )>is
travail dampneden Jewis, as traveile of » sinful men; and for
using of ])is work j^ei dampnyden^ men ])at comuneden wi)? hem.
And Jesus answeryng seide to hem, Hool men have noo nede of
leche, but seke men in ])er bodi. And so, si]? Crist cam to heele
men, and se]) ]>at sich men mai be hool, he moot bi resoun
comune wij) hem, and maken hem hool as he disposij?. For
Crist cam not to clepe just men, but sinful men to do penauiice.

Here mai we see ]?at it is good to sum men to comune wi]?
sinful men; but ]?ei moten be as Crist was, not to be worsid
wi]) |)es men. But whanne |?ei mai do hem good, it were synne
to lette \\% good. But ]?es scribis and Phariseis magnefieden
|>er owne stat, ]?at no man shulde take from hem, but encreese
in worldli goodis. And Jjus seien now oure Phariseis, boj^e
religiouse and preestis. But Crist telli]) not bi j)is sentence,
for it is nest of coveitise. For stat Jjat Crist jaf to his apostlis
is now to generali dispisid, Jjat men shulden be apaied wi]?
foode and wi]? hiliyng to her bodi. And al mennis bisynesse
shulde^ be sett to gete vertues to }?e soule, for ])anne \t\ seken
])e rewme of God, and ri3twisnesse of ]>is rewme. And \\\\ jjis
God mai not faile of })es two })ingis to mannis bodi; as Crist
prove]) bi Matheus gospel, bo])e bi foulis and bi lilies. For if
men failen in foode or hilyng, Jjat is for her synne bifore. And
jjat is more for ]?er profit, jif \€\ ben wise and pacient; for a
betere wey to hevene is algatis more profitable, and he is an
overmyche fool \2X wole have al his goodis here.

* So E ; dampne/i, A.

^ So E; ^hiil, A.

SERMONS.

397

fE Gospel on Seint Matheus Day.

[SERMON CXX.]

Cum transiret Jesus. — Matt. ix. [9.]

pis gospel ]?at Mathew sei]? here is nyj al oon wij? |)e laste ;
but ^it 00 gospelere ^ expownej? ano]?er, and varie]? sumwhat to
cure lore. Matheu ^ telli]?, pat Jesus passinge saw a 77ian pat
was clepid Matheu'^. And ]?is he mene]? bi himsilf, for it
sownej) to Goddis worship and to repreef of himsilf. What
worship shulde |)is Mathew have, ]jat he sat in J^e tol bo]je,
occupied wij? j^e worldli workes, and }?us fer fro jje liif of Crist ?
Grace and mercy is in Crist |>at he wolde clepe ])us siche a
man, boj^e bi vois and bi wille, to leeve siche worldli workis,
and to go ri^t J>e weie to hevene in suynge pis good duke.
INlatheu leeve]) of his feeste, for it sownej? to worldli fame, and
telli]) how, Jesus eet in pe hous, and puplicans and many sifijul
wip him. And ])is word sowne]? not to boost of Matheu^,
but to mercy of Jesus Crist. But Fariseis of Cristis tyme
haddefi desdeyn of ))is dede, and seide to Cristis disciplis, in
repreef of him and hise, Whi eiip your Maistir wip puplicans
and sinjul men, J)at is unleeveful .? For who shulde comune wij)
cursid men, lest ))at he were foulid wij? hem.? And |)is word
wolde be li5tli seid now of men ]?at we feynen cursid ; for we
holden a more synne to ete and drynke wi|? sich men J)an us ^
to do a cursid dede J)at were a^ens Goddis worship. For
Phariseis coveiten j)er owne wynnyng, and leeven ]>e worship of
God. ^vX Jesus herde pes blynde wordis, and seide to ])es Pha-
riseis, A leche is not nedejul tmto men patjaren wel, but to syke
7?ieTi pat Jaren yvel ; and so it is goostli. Aiid Crist bad pese
men gojorp and telle Jolk what it is, pat he wolde mercy and not
sacrifice.

And who so cam J)is dai in })e Chirche, and tolde ))is ordre

' gospeller, E.

2 So E; Matbu, A.

\>us, E.

Humility of
St. Matthew
exemplified in
his account
of his own
conversion.

The modern
clergy perse-

398

WFCLIF'S

cute those who,
like Christ,
preach mercy
before sacrifice.

wi]? |?is ^ sentence, preestis wolden clepe him eretike, and
moven o]?er men to holden him siche, for ]?ei tellen more bi
))er wynnyng J>an bi treuj?e of Goddis lawe. ^ii ])OU wolt asaie
])is now, preche opinli to \e peple |>at God telli)? more bi
workes of mercy, ]?e which ben in a mannis soule, J?an bi
offring, or by dymes, or oper goodis 30vun to freris, and ]>o\i
shalt have enemyes anoon to bere heresie on J^ee. For jjei
holden as bileve j^at 5if j^e ordre ]>at Crist ordeynede were
holden streitli, as he bad, holi Chirche were distroied. But
Crist sei]> ]?at he cam not to clepe just men from ]?er weie, but
to clepe sinful men from J>er errour j^at j^ei ben inne. Here
mai we wel witen }>at Crist move]? alle good men ; sum y vel
men Crist clepij? from WTong weie ]?at |?ei ben inne ; and sum
good men Crist moove]? to go gladlier her ri^t weie. And so
Crist move]? ever to good, and from errour Jjat men ben ynne.

On My3HEoiasse Dai.

[SERMON CXXI.]

Who is the
greatest in the
kingdom of
heaven.

Accesserimt discipidi ad Jesiim. — ]\Iatt. xviii. [i.]

pis gospel telli]) how Crist love}? men ]?at dwellen in ]?is world.
And we shulen take as bileeve }?at Crist love]? more vertuous
men, whiche he ha]? ordeynede to blisse, ]?an all }?e men ]?at
shal be dampned, for Crist love]? ech |?ing aftir ]?at it is good.
And }?us sei]? };e storie of Matheu, how, Disciplis cam to Jesus
and axiden him, who, he hopij?, is more in pe reiv??ie of hevene ?
Leeve we gramariens doutis " wher ' quis putas ' be two wordis
or 00 word, and of what part, and w^hat is ]?e witt ]?erof ; for
here us }?inki]) it is o word and J?is is ]?e witt J?erof ; What is
]?i jugement, which man is more here ; for hope of Crist, ]?at

^ So E ; \>ese, A.

a De Lyra mentions no such
doubts, and it is difficult to realize
the state of mind of ihat ' gramarien,'
who should speculate on the possi-

one

bility of ' quis putas' being one
word. Both Wycliffite versions
translate, ' Who, gessist thou.'

SERMONS.

399

mai not erre, is his ri5t jugement, and |>is word wanti|) noumbre
and persone and ^ witt of wordis bi hemsilf.

And Jesus tau5te his answere in dede, for it is profitable to
men ; s\\> whomever Crist jugi)> more is more algatis, si]? juge-
ment of j^e world and of men failli)) ofte. Jestcs toke a litil
child, in quantite and in soule, for he was litil in bodi, and
l^erwij? he was meke. Rekke we not who ]?is man was, ne
trowe we not to mennis talis J)at ]?is was Marcial, or Joon, or
ano]?er apostle «; for 5if Crist wolde \2X. we couden j)is, he
wolde have tolde |)is in his gospel. But kepe we us in meke-
nesse ]?at Crist wolde put us inne. For ignorance of ])is
doute doij? noon harm to Cristen men, and knowyng jjerof
shulde do no good to geting of ])e blisse of hevene. Crist
toke J)is litil man, and putte him in myddil of aposilis, and seide
io hem, SoJ?li, but ^if 3^ hen eonvertid, and be maad as litil children,
y shal not entre into pe reivme 0/ hevenes, for 30ur pride. For,
ever as a man is more meke, evere ]>q betere man he is. And
so, as Crist is beste man, so is he J)e mekeste man. And as
nou5t mai be lowere J)an centre, so noon mai be mekere j^an
Crist. And it is oon to suppose J)at }?is is ]?e mekeste man
and J^at ]?is man is Crist, ou]jer on o manere or o]?er. Alle
men of |?e rew^me of hevene drawun to )?is centre, to make ]?is
rewme. And ]>is centre holdi}? up al J^ing, and put^ it in his
degree. But |?is centre is everywhere, and not only in 00 point,
pis word of Crist may wel be proved undirstonding sadnesse
in vertues ; for no man mai have ony vertue but ^if he have
mekenesse, ground of alle. And si|) no man mai come to
hevene, but ^if he be clo]>id in vertues, it is open to trewe men
])at no man mai come to hevene, but 5if he have mekenes to
grounde his toure up to hevene. And sif? bileve techi}) us
]?at holi Chirche is a bodi, and |)is noble bodi is ordeyned of
Crist, bi every part and joynture |)erof, it seme]? to many men

^ as, E.

^ St. Jerome, in his commentary
on this passage, is silent respecting
the identity of the little child. But
Petrus Comestor in the Historia
Scholastica (cap. xc), and Nicholas
de Lyra, both give the tradition

2 putte\>, E.

referred to in the text, namely, that
this little child grew up to be a
certain St. Marcialis, who was sent
into Gaul by vSt. Peter, and preached
the faith to the people of the Li-
mousin-

Christ's answer

to the question.

400

WFCLIF'S

])at alle j^es newe ordris ben rotyn postumes, and tatered cloutis.
Lord ! si]) freris blamen wel tatring of mennis cloJ)is, how
myche were it to blame tatring of \e Chirche cloutis. But J)at
]?at jjes newe ordris leeven in mannis si3te, \t\ fulfillen in oure
modir, jjat is a betere persone. For alle J>es ordris ben cloutid
bi Cristis religioun wij^outen his autorite, and departid among
hem silf. And it seme]? to many men Jiat ])ei ben ])e charge ^
of ]>e chirche, and enpeiren Cristis ordre his lawe and his
ordenaunce. And })us ])enken many men ])at \>e\ shulden be
suspect, bifore ]>at ])ei hadden groundid her liif in Cristis lawe.
And many men have conscience to for]>ere Jjes ordris, in word
and in dede, bifore ]?at }>ei ben tau^te }?at Crist approve]) ]>es
ordris ; for ellis ])ei reversiden Crist and weren wij? Anticrist.
And so alle ])es novelries, }>at ben not groundid in Cristis lawe,
men supposen as heresies til ]jat ]?ei ben tau5te })e contrarie.
And dymes, and offringis, and defending of J?is persone Jjat
doi}) a^ens Goddis lawe, semen bi lawe of conscience to be
a^ens Goddis wille, and so shulden men leeven hem. But
leeve we ])is matere, and trowe to Cristis word, J>at whoso
meki'J? hiniy as pis y)ng man, he is pe more in pe rewme of hevenes.
And whoso takip sich a litil oojt in pe name of Crist, he takip
Crist ; at ])e leste in his membre. For we supposen \2X Crist
preise]) not Jje fend in ])is 5ong man. And whoso slaundrip oon
of pes litil pat troweji in me, it spedip to hit}i pat a ??iyl?te stoon
be tied in his nekke, and pat he be dreint " in pe depenes of pe see.
And, as Gregori seij? ^, it spedi]) to ])is man ])at he have hevy
worldis charge to depe him in worldli traveile ; for ])anne he
shulde mekelier in caas be dampned in helle ])an he now
shulde. Woo be to pe world of sdaundris I For it is nedefil pat
slaundris comen, but iiepeles woo be pat man bi whom slaundre come.

* grete charge, E.

* Commenting on this passage of
St. Matthew in his Mornlia (hb. vi.
§ 57) St. Gregoiy says that by the
sea we must understand this world,
— by the mill-stone, worldly busi-
ness,— and that there are some who,
forsaking the common life of the
world, and betaking themselves to
spiritual contemplation, not only go
astray themselves, but mislead the

^ dreynt, E.

little ones of Christ. ' Qui ergo
unum de minimis scandalizat, melius
illi fuerat, alligata collo mola asina-
ria, in mare projici ; quia nimirum
perversae menti expeditius esse po-
tuisset, ut occupata mundo terrena
negotia ageret, quam per contem-
plationis studia ad multorum per-
niciem vacaret.*

WYCLIF.

SERMONS.

401

Slandre is wrong dede, Jjat makij? man falle in synne. And
j?is falli)? bo])e in worldli men and ojjer, and speciali in ypocritis
of J)es newe religiouns ; for jjei done woo to ojjer ' ordris, and
jugement of o}>ir men for her ypocrisie makij) many men be
sclandrid. For novelries in oure lawe maken errours in juge-
ment, and so ]?ei barmen |)e Chirche bojje in soule and bodi.
Crist biddij) aftirward, '^if pi hond or pi foot sclaundir pee, kiite
it of, and caste it fro pee. Here men seien so])li, ]7at bi her
bodili lymes ben undirstonden mennis workes and mennis
affeccions; and J>es ben kittid fro men whanne \q vertue of
}>eir soule wanti]) sich workes, and occasioun to do ])us. // is
beter to pee to he here feble or crokid, and, wip pis, co?7ie to
hevenli liif pan to have here pes lymies and after be se7it to helle.
pis word is ful dredeful to men Jjat wolen here be greet, and
have many servantis, or many of her ordre, and after, for
parting of her synne, ben dampned to helle. And ])us was
Joon Baptiste wijjouten hondis or feete here^, and so he was
my3ty in hevene for his symple meeknesse. And to ])is entent
seij) Crist, ^if pin iy sclaimdre pee,pyke it out, and caste it fro
pee. Bi ]?is i^e we undirstonden yvel si^te of a mannis eye ;
as leecherous and coveitous have ofte wickid i^en. Caste awei
l^es wickide workis, and turne ])ee to medeful si^te. And ^if
j?ou be a greet maistir, as bishop or erchedekene, and ])0u have
a wickide servaunt ]>at turne]? ]?ee to coveitise, putte him out
of his office and remeeve him fer awey. // is betere to pee to
come wip oon iy to pe liif, pan here have two iyn and after be
sent to pe fier of helle, as it is betere to men to lyve here a
simple liif, and come after to hevene for mekenesse of ]?e
herte, |)an after myche myrjje here be dampned in helle.

Be y war pat y dispise not oon pat is litil here ; for sopli I seie
to yu, pat her aungels seen evere pe face of my Fadir which is
in hevene. Al^if men seien comunli J)at ech man ha}? two
aungels, a good and an yvel, to do him good and traveile him,

1 So E ; her, A.

a The words must not be taken but simply as meaning, 'in this sense
literally, for no such astounding John the Baptist, after he was thrown
legend was ever afloat concerning into prison, was helpless and re-
John the Baptist or his martyrdom, sourceless, reaping thereby a greater
so far at least as I can discover, — reward in heaven.'

SERMOXS. D d

The poor and
simple of
Christ oug^ht
not to be
despised.

402

WYC LIE'S

The unity of
believers.

nejjeles men j^at shal be saaf have algatis blessid angels
which in al her worching seen evere God clereli, for God is
everywhere, and see]? syche gode werkis \ And ]?is meeve]>
many men to dispise not ]?es pore men ^ and of simple state
here; for we witen not how God love]? hem. And among
evidence \2X shulde meeve men to mekenes, bileve of ]?is
gospel shulde meeve men to flee dispite. For ^if a man were
ayre aparant ^ of Englond or of France, many men wolden do
him worship for ]jis work'li titil; myche more 5if a man be
eire of Jje blisse of hevene. And apparaunce of ))is heritage
is more licli to trewe men, bi good lyf of men after jje lawe of
Crist, ))an apparaunce of worldli lordship bi dissence of heritage.
And so wickid liif of men maki]> hem serve ])e fendis children ;
as it is seid ]?at a bishop haj? a Jjousand i^en to noie, but he
ha|> not half an i5e to profit after Goddis lawe. And jjus many
men supposen \2X ])es ben blynde fendis children. For many
men have molworpis ^ izen, jjat J)inken evere of worldli goodis,
and ])es ben no good lederis to teche men jje weie to hevene.

pE Gospel on Alle Halwen Evyn.

[SERMON CXXIL]

Respicihts Jesus in discipulos. — John xvii. [ii.]^

pis gospel telli]) how Crist preied for his apostlis upon jje
pursdai \2X he shulde die on |je morewe. And so he medli]>
many treujjis, bojje hije and sutil. Joon sei)> pat, Jesus lokynge
upon hise discipUs seide : Holi Fadir, kepe hem in pi name which
pou hast yvun me, pat pei ben oon, as we two ben oon. And
here it is seid comunli, ]?at ech oonhede is of sum fourme.
And so ))er ben foure oonhedis ]?at men speken of comunH.

^ So E ; A reads seen wDp siche worhes, which makes no sense. ^ So E ;
cm. A. 3 jjgyy. apparaunt, E. * moldwarpis or mollis, E.

a In the modern Roman missal for All Hallows eve is taken from
this gospel belongs to the mass ' for Luke vi. 1 7-23.
the removal of Schism ;' the gospel

I

SERMONS.

pe leste oonhede is in peple'^, jie which ben oon in kynde;
and ^if jjei ben oon in vertues jjan Jjei ben more oon. pe
secounde oonheede is of man; jjat many partis of him ben
knitt in oo soule and governed bi jie vertue of it. Leeve we
ojjer oonhedis of ojjer bodies bi her fourmes. pe jjridde
onhede is of jje Chirche and of her partis, oon in God; and
))is is more woundirful jjan ony man can her ^ telle, pe fer jje
oonhede and j^e moste, J>at is rote of alle o]jir, is oonhede of
]>e Trinite, in J)e fourme of oo Godhede. And ]?us ]?ree per-
soones ben oon, and noon ojjer mai j)US be oon. Nej^eles
Crist preie)> |>at hise apostlis ben oon, as }>e Trinyte is oon;
but not in ]>q same manere ; but as j)e Trinite is oon in
oonhede of substaunce, so Cristis apostlis ben oon in ]>q same
Godhede, and mai nevere after be severid, as J>es jjree per-
soones mai nevere be severid. And ]7is is sum similitude, al
5if it be fer fro God. And betere preier mi^te no man preie
to God for synful men. Crist seip of his apostlis : Whanne he
dwelte wip hem, he kepte hem in his Fadirs name, and noon of
hem perishide but pe child of lesyng , \2X moste nedis be lost, for
he was a quyk fend, to fulfille Holi Writt. And here men
douten comunli whi Crist chees Judas, sij) Crist wiste ]?at he
shulde be dampned. But here we seien J?at ^ for helpe of \t
Chirche ]?at Crist wiste J?at he shulde do, and, as Crist himsilf
sei]> here, to fulfille holi writt. And jje same questioun maist
j>ou axe, whi God made men )?at shulde be dampned, si]) \2X
God wiste of ])ese men al Jjat shulde befalle of hem ? %\\ God
ordeyne]) good for hem, and good \2X falli]) to his Chirche ;
for ]?ei have levere ])us to be dampned ]?an nevere to have be ;
but })ei wolen not ])is expresli, al^if \t\ wolen ])is pryvyli.
And myche good cam of Judas, wherefore we shulde jjanke
God, and dampne J)is traitour to Crist, and flee siche bi
ensaumple of him. Lord! si]? Scarioth was ordeyned to be
in Cristis religioun, ])e which is \q beste ]?at mai be, and Crist
suffride him to go out J^erof, whi shulden not ])es newe ordris
suffre men to go from hem, and speciali whanne \€\ synnen

403

^ \>e puple, E.

^ here, E.

» Understand, after \>ot, the words ♦ Christ chose him.'

D d 2

404

WFCLIF'S

Strength
through truth.

and men wolden go out for vertues ? And many of ])es newe
ordris passen Scarioth in coveitise, and for averise of goodis
jjei ben traitours to treujje.

Many Jjingis tellij? |?e gospel of Crist and of Scarioth, ]>q
which ben li^t to men after, 5if ]>e\ wolden take hem. Crist
tellij? bifore of traiterie of Scarioth, and how he shal be dampned
to helle, notwijjstonding his ordre. Crist seip aftirward, pat he
comep to his Fadir, and spekip pes pingis to his disciplis, pat pei
have his joie fulfillid in hem. And, as Crist my^te not faile of
]jis, so ]?ei myjten not faile of J>is ende. And al^if Crist was
evermore in wending to his Fadir, — for he my3te not gon abak,
ne erre in his weye bi synne, — ne])eles, in tyme of his de]?, he
wente out of ]7is worldli iyf. Crist i^a/ to his disciplis Goddis
word for to preche, and pe world hatide hem, for pei hen not of
pe world, as Crist is not of Jjis world; and ]?erfore weren ]>ei
goode prechours. He ]?at love|) worldli goodis and worldli
dwelling, as propre to him, is lettid to seie ])e treujje, as we
mai se in jjes ordris. Crist preiep not to take he?n '^it out of pe
world, hut to kepe hem hexQ fro pe greet yvel, and ]?at j^ei profite
to ])Q Chirche in ]?e name of ])e Trinite. Crist sei]> of hise
apostlis, pat pei hen 7iot of pe world as he is 7iot of pe world.
And })is men undirstonden J)us ; ]?is world is alle j?o men jjat
ben dampned for love of ])e world. And jjanne ]?is word of
Crist is open, for |?ei loven heven and litil J?is world. For sich
as is ]?is fadir and priour of J>e ordre of Cristyn men, sich ben
his children of his covent, and haten jje welj>e of Jjis world.
And bi J>is mai men knowen which ben disciplis of Crist.

And Crist preie}> to Jjis ende, pat his Fadir stahle hem in
treiipe, and J?anne he stablij? hem in his word; for his word is
pe firste treupe. He biddij? not stable hem in worldli wordis,
as ben fablis and feyned lesingis, but in treu|>e of Jesus Crist,
which ]?ei shulden trowe and teche. And, to conferme J)is
preier, Crist speki]? to his Fadir, As pou sentist me in to pis
world, so V sente hem in^ pis world"^. Crist cam in to )>is
world to witnesse treujie, and to li5te ]?is world; and as Crist
bojje God and man cam hidir to j?is entent, so alle his disciplis

' into, E.

^ So E; in A the words Ai> — world are not italicized.

SERMONS.

405

traveilen ]?us unto her dee]?. How shulde treu|)e not kepe hem
Jjat stonden Jjus to defenden treujje? Crist, and Baptist, and
ojjcr moo hadden not here reward for |)is, but in hevene blis,
hid fro men, for jje world is unworthi to take it. And trowe
we not )?at clepid miraclis }?at ben maad at ]?e tumbis of seintis
maken hem more blessid in hevene })an o|?er Jjat done not here
sich miraclis. And to conferme ]?is word of seintis, sei]? Crist
of himisilf: For hem I conferme mysilf, pat pei ben confermed in
irupe. Alle ]?e dedis |)at Crist dide here weren so stabled in
God, jjat bo])e ]>ei and manere of hem moten nedis come as jjei
camen. And |)es dedis of Cristis liif weren maad ensaumple
to his disciplis, \2X jjei shulden sadli do Goddis workes, and
take |?erto ensaumple of Crist.

Crist 5eve]j us after a confort and sei|>, He preiep not oonli for
hem, hut for alle pat comen after and bileve in Crist bi her word.
And jjes wordis seid of Crist shulden quykene men ])at ben
dede, and, 3if bileve stood in hem, make hem do as apostlis
diden. For alle men ])at shal be saf, rijt to ))e dai of dome,
moten nedis in J?is sue Crist, and ellis \€\ shal not make 00
Chirche.

And ]?us sei]? Crist, ])at his preier moot nedis make alle

seintis oon; for o bodi, jjat is holi Chirche, drawij>* to Crist,

as er])e to jje centre. For as it is seid bifore, holi Chirche moot

nedis be oon, as pe Fadir is in pe Sone, and pe Sone is in pe

Fadir; and so, bi stabilnes of Cristis membris, pat pe world

trowe pat God sente him'^. And now prelatis traveilen to litil to

maken men trowe ]?is bileve, for |?ei gon not in Cristis w^ie,

nei]?er bi word ne bi dede. And Crist seij? of )>es membris,

pat he -i^af hem pe clarite"^ pat his Fadir "^i^af hem; pat pei ben oon

after oonhede of Persones ; and so ]?is oonhede be |jus maad, —

pat Crist be in his lymes, as pe Fadir is ifi Crist. And so pei

ben endid iti oon, be fillid ^ in Jje blisse of hevene, for pus shal pe

Chirche wite how pe Fadir sente his Sone and lovede membris of

pe Chirche, as he hap loved Crist. Fadir, po pat pou "^avest me,

V wok pat pei be pere pat Y am, pat pei see 7ny clarite^ which

* So E ; \>at drawi]), A. ^ So E ; the clause is not italicized in A.

^ charite, E ; clerenesse in both Wycliffite versions. ■* and so )pey ben in

one, and t>:s endyng in one schal befulfillyng, E. ^ charite, E.

Comfort for
Christians who
have believed
without having
seen.

Christ's prayer
for unity.

4o6

WFCLIF'S

On the eight
beatitudes.

Immense sig-
nificance of
the Sermon on
the Mount.

pou hasl 'T^ovun vie. And confermyng of ]?is preier is treujje of
|jes wordis, pat pe Fadir lovede Crist bifore pe viakhig of pe
world. Juste Fadir, pis world hap not knowun pee, hut Y have
knowun pee, and pes knewen pat pou sentist me. And Y have
maad k?wwu7i pi name to hem, and I shal make it hiowun, pat pe
love pat pou hast loved me he in hem afid Y in hem. And in jjis
hi3e unite is endid ])e blisse of ])e Chirche.

pE Gospel on alle Halewen Day.

[SERMON CXXIII.]

Videns Jesus turhas ascendit. — Matt. v. [i.]

pis gospel tellij? of ei5te blessis jjat answeren to eijte vertues
in J?e weie, and bi ])es shulden Cristyne men dispose hem to
come to blis. Jesus seying pe puple stiede in to an hit, and
whanne he was sett his disciplis camen to him. And he ope?iede
his moup and tau^te hem attd seide, Blessid he pore 7?ien in
spirit, for hern is pe rewme of hevene. Ech word of ]?is gospel is
of greet wisdoom. For it is ful notable ]>at Jesus saw ]?is peple
able to be lerned, and hadde mercy on hem, and 5af hem so
plentenously ]jes 5iftis of goostli mercy, for ))es 3iftis ben betere
Jjan ^iftis of bodili mercy. Crist wente into an hil, and his
disciplis wenten wi|? him, to teche |>at J^ei shulden be nyj
hevene ]?at shulde teche or lerne J)is lore. And |)us molde-worpis^
J?at wroten ]je er]?e ben unable to ))is loore. Sitting of Crist in
]?e hil bitokenejj stabilnes in ))is lessoun. And herfore seintis
writen mouche of |)is sermoun of oure Lord in Jjc hil, for
auctorite of ])e doctour, and many circumstanciis of him, maki]>
]>is lore notable to alle Cristene men aftir. For what man of
bileve trowij) }>at Crist openede jjus his mou]?, (and he is wisdom
of J)e Fadir and jje same God wi]) him, and as he openede his
mou)) to speke, so he openede hertis of men to heere and undir-
stonde jjes wordis, and teche hem men ]?at camen aftir), |>at ne

' mollis, E.

SERMONS.

407

he wolde forse ^ him to knowe hem, bojje for worshipe and for
profit ?

Crist sei]? first, Blessid ben \>o ])at ben pore in spirit; and
here Crist techi]? mekenesse, a^ens pride of worldli men. And
here men seien soj^li, ))at Crist clepide povert in spirit, for
bodili poverte is no^t, but ^if it have |)is poverte. For bojje
vertues and synnes ben first in ]>e spirit. And wanting of
goodis standi]? wi)> a dampned man; as beggeris and Jjeves
ben ofte porer ]>an Joob was; but poverte in spirit stondij)
in mekenes, — whanne a man knowi); )7e makere above, how
he is riche wi])Outen eende, and we ben pore beggeris, — and
puttij) hem ^ mekeli in )?e ordenaunce of God. How |?at God
wole ordeyne for his servaunt ou])er do or suffre, he holdi]? him
wel paied ; si)) God is a ferour ^ and he is Goddis instrument,
redi wher God wole make him hamer, or tongis, or a sti|)ie, to
suffre howevere ])at God wole. And certis noon come]? to
hevene but ^if he be ]?us pliable ; for a ferrour forme]? not his
metal, but ^if it wole be temperid, and J?is vertue lasti]? bo])e
here and in hevene. And ]?erfore sei]? Crist, J)at sich pore men
have ]?e rewme of hevene. For ]?e blisse of hevene fallij? not to
a creature but 5if he be ]?us pore; as Crist, and aungels, and
o]?er blessid seintis have fulli J?is poverte, and ]?erfore \>q\ ben
blessid. And no man my^te here lerne more nedeful lessoun
t?an bigynne at ]?is poverte, and grounden him wel ]?erinne.
And so shulden men note ]?e firste proude noumbre ^, and ajen
ech part of it grounden hem in mekenesse. Sum men ben
proud for holynesse ]>at ]?ei feynen ; and J?es men ben ypocritis
moost perilous of alle o])ere. Sum men ben proud for cunnyng
|)at ]?ei have; as ]?e laste frend of Joob seide, his beli was ful as

^ bisyen, E. ^ puiten hym, E. ^ ferrour, E.

* The number 2 is probably
meant by the ' firste proude noum-
bre.' The Pythagoreans called it
tSXhtj among other things, and
assigned to it various revolutionary
attributes. But no author that I
have consulted speaks of the num-
ber 6 otherwise than as synonymous
with perfection, as symbolizing ma-
trimony, creation, and a hundred
other excellent things. The num-

ber 9 on the other hand was treated
with great indignity ; Peter Bungus
says that it denotes the ruin of the
angels, who fell through pride, and
of whom there were nine orders, that
it embraces all heretics, and charac-
terizes infidels and idolaters, &c., &c.
See the Denarius Pythagoricus of
Meursius in Gronovius' Thesaurus,
vol. IX, and the Numerorum Hys-
teria of Petrus Bungus.

The first
beatitude.

Job xxxii. 19.

4o8

WrCLIF'S

The second.

The third.

a toune fillid wi)) must Jjat wantide aventing. And J)us seien
wise men, |)at Crist, in ]?e firste word, undirstondi|> bi spirit )je
wynd J>at a man haj), for it falli]? to meke men to be wi]}Outen
bostyng, for sich proude bostours hav to mouche of sich wynd.
But 5it oJ?er proude men bosten of bodili strengjje ; and summe
of beute of bodi, as Roboam and Absolon. pe fif]?e pride,
and ]?e laste, is pride of worldli richesse, — as Jje gospel tellij> of
bosting of a proude man, how he wolde reste in his goodis and
alarge his bernes. And as many 5iftis as man ha]? of God
may he be proud of but oonli of vertues. And so sum men
tellen sixe J?e secound proude ^ noumbre ^, how sum men ben
proud for nobley of her kyn. But povert of spirit is medecine
for alle sich. Bigynne here |)is poverte and ende it in hevene.
For 5if ]?ou be J)us pore, Jjou dispisist ]>is world.

pe secounde vertue in ]?is weie nedeful to us here, zs myldenes
in heryng^ J)at sue]? of J^e firste ; for whoever is pore in spirit is
mylde to his nei3bore, boj^e in word and in dede, and not fel as
a lioun. And as pride is quenchid bi poverte of spirit, so bi jies
two vertues ben quenchid envie and ire. And Crist sei|? wiseli
|)at mede of Jjis vertue shal after he, havyng of pe lond of lyf.
And J)is is for to come, as ]?is myldenes is here ; for in hevene
mai no man be austerne to ojjer. And al3if sich myldenes
maki|> men here lordis, nejjeles bi ))is lond Crist undirstondijj J?e
lond of blisse. For alle |)es ei5te vertues have for her mede |)e
bhsse of hevene by diverse resouns.

pe l^ridde word of J»is ei^te is seid in jjis maner : Blessid be
pei pat weilen,for pei shal be confortid. '^s.i a man avise him
how Goddis wille is reversid by synne Jjat rengne}> in ]?e world,
in persones and comynetees, he shal have mater to morne, and
litil to be glad. For, si]> ech man is holden to confourme his
wille to Goddis, he is not on Goddis side Jjat is glad of sich
synne. For al3if God sorew not as men maken sorowe, ne]>eles,
bi Goddis lawe, God is seid to be ireful, and algatis wi]?
sovereyne joie God ordeyne)> for peyne; and j)is is mater to
morne to men \2X ben in charite. And ^if a man be glad for

^ So E ; om, A.

* See note on preceding page.

WYCLIF.

S F I^ J/ O N S.

409

sich synne, \vi|) o]>er men of his lond, for him jjinkij? })at
hardynesse or worldli profile come]) jjerof, he assenti)> on two
maners to {^e synne of hem. And for sich assenting God
poneshi]) juste men wi|) shrewis, bo})e in pestilence and werris,
and o})er comyne veniauncis. For fewe or noon ben in ]>e'^
rewmes ])at ne )>ei assenten ])us, oujjer faillinge in helpe to
distrye siche synnes, or faillinge in repreef of men jjat synnen
J)us. But in blisse, where we shal see ])at God doi]? al for \>e
beste, and men shal be confortid bo]?e of joie and peyne, men
shal be fuUi confortid for sich welling here. And ]>is moove]?
many men to seien her Pater nosters, and preie in ^e J>rid "^
word ]?at Goddis wille be done. And so of ]?e same ])ing men
mornen and have joie. And so, ^if we ]?enken of welling of
oure owne synne, and mournyng of oure nei5boris synne ]>at
we dwellen wi]?, and tariyng of oure blisse ]jat we shal have in
hevene, we have litil mater for to lau5he, but rajjer for to morne.
For companies and castelis maken us not syker here.

Crist seij) in ]>e ferjje word : Blessid be pei pat hungren and
pirsten rii,tivisnesse,/orpeishalbefidIid in \q blisse of hevene.
And as J>e nexte, mornyng, lettij? slouj^e in Goddis service ^, so
])is fourj^e, hungring, letti]? men fro coveitise. For 3if we
Jjenken on Goddis lawe, and speciali of preestis, how ]jei de-
foulen Cristis ordenaunce, turnynge a5en to synne of fleishe Jje
world and \q fend, a just man shulde hungre and ])irste \e
ri3twisnesse of sich men. And more desire ])at man shulde
have to perfourme ]?is ri5twisnesse can Y not see here, jjan wille
})at Cristis ordenaunce were fillid in mesure and noumbre and
wei^te |)at Crist ha]? ordeyned for his Chirche; and algatis in
poverte of spirit ]jat his prestis ^ shulden have. For 3if J)e state
of preestis be more worldli Jjan kny^tis state, who dredi]? jjat ne
pride wole sue, wij? averice and lecherie, and leevyng of ]?e
office ]}at Crist bad his preestis do ? And so, in stede of heerdis
j)at shulden teche })e weie to hevene, ])e Chirche is ful of wolves
])at sinken and drawun men to helle. For Cristis ordenaunce
was ri3twise, and speciali of preestis poverte ; al3if newe sectis
seien now jjat Cristis ordenaunce were now ful of venym. pis

The fourth.

1 om. E. - \>ridde, E.

SERMONS.

^ servauntis, E.
E e

* So E; prest, A.

4IO

WYCLI F'S

The fifth.

The sixth.

shulden lordis ]?enken on, and traveilen to amende J>is ; for ellis
Jjei shal not be fillid in hevene bi blisse of J>e lymes of Crist.
For whoso sei]) \2X \€\ consenten not to ]jis synne, J)at is rote
of o]?ir, he disseyve]? |jes lordis in lore \2X schulde^ be her soulis
helj?e. But al3if sum men mornen, and crien of J)is defaute in
j?e Chirche, 3it jje fendis part is so strong J?at grete and harde
gobetis wolen laste to jje tyme of \^ laste dome. And so we
shal hungir here and after drynke softeli ri3twisnesse. For
after domes dai, we witen wel ]jat |?e fendis part shal not be ])us
strong.

pe fif|)e word of Crist is jjis: Blessid he merciful men, for pet
shal sue ^ mercy, Jjat shal be comyn to al J^e Chirche. And here
J)e fend bindij? men, and telli]? hem ]?at mercy axi]? jyving of
riches and of worldli jiingis ]?at mooven men to do a^ens God.
pese heretikes j^enken not how Crist ponishi]? here his children,
which he wole be pore here, to be riche after in hevene. And
J>is vertue servejj a5ens al synne, but al^atis a^ens averise.

pe sixte word J)at Crist seide stondij? in |)is forme : Blessid
be men of dene herte,for pei shal see God. And ]jis vertue is
bridil a3ens fleishli synnes, and al5atis a3ens leccherie. For love
of sich men, which ben as beestis, is fer from ))e love of God.
And al^if men changen her willis after her eldis, nejjeles })ree
willisben here to oure purpos. Sum men have childis wille,
J>at feden her wittis wi]? sensible J>ingis and 3aping ^ a of childis
gamen, as ^if \€\ weren foolis, and after ]?is comen to mannis
witt ])at holdiJ> al ))is foli. But J>ei 5yven hem to justing and
sheeting* and wrastling^; and })es suen ofte more foli ])an doi]?

^ So E ; shtdden, A.

^ have, E.

3 japifig, E.

scbeling, E.

° gaping or japing is trickery.
Chaucer says of his Pardoner (Pro-
logue to Canterbury Tales), —

' And thus with fained flattering and japes,
He made the persone and the peple his apes.'

And we read in Gower {Confessio
Aynantis, lib. II), —

' This Geta forth bejaped went,
And yet ne wist he what it ment.'

^ to justing, sheeting, and wrastling;
in other words, to the favourite
pastimes of the upper, the middle,
and the lower class respectively.

With regard to the first, it must be
remembered that our author wrote
but a few years after the death of
Edward III, the reviver of the
Round Table, and the founder of
the order of the Garter, whose
reign was the culminating period in
England of the spirit of Chivalry.
Justing was then, and continued to
be for a century and a half after-
wards, the favourite amusement of
persons of condition. It was usually
practised with ' arms of courtesy,'

SERMONS.

411

J)e firste elde. In j^e )>ridde eelde men have fleishli willis, and
wille of worldli goodis to maynteyne hem longe. And |>is
lastijj in worldeli men wel ny3 to her eende. But sum men,
after ]jes ]?re, have good wille or yvel, as men ]?at delitin hem
in ri3twisnes of God, or ellis in )?e fendis synne, J)at ben
calendis^ to |)e to])er liif. And peril in ]?is liif is moost for
to flee. For whanne fleishli likyngis passen from a man, ^if
he shulde be dampned, he ha|? pride, envie, and ire, and
coveitise of worldli goodis lasti]? ever wi]? him; and ])is he
berij) in his soule aftir |?at he be deed. And men of sich
unclene hert ben leed^ in to tempting. And liif |jat men
shulde lede evere is begunne in |)is eelde ; and ])us it were ful
nedeful to lyve wel in ]jis laste elde. For as worldli lustis
ben fer from aungels, so worldli desiris ben passid fro ]?is eelde.
Lovynge of clenenesse and ri^twisnesse for |?is tyme shulde
occupie mannis soule, as it doi]? in hevene : for ellis he ha)?
a fendis liif, and occupie]? him in ]?es foure, — in pride, envie,
and ire, and coveitise, jjat never is fillid.

pe seven]je vertue ])at man haj) is for to make pees, or to
procure pees, or ellis to preie for pees, or to lyve ri3tli for to
procure men ^ to pees. And of ])es pesible men, Crist seip, pat
pel ben hlessid,for pei shal be clepid aftir Goddis children. And
meede of alle jjes sixe is markid for to come, for eende of hem

halendis, E.

2 led, E.

that is, headless lances, and blunted
swords without points ; but some-
times, as when certain knights un-
dertook to maintain the honour of
their country in a foreign land, wea-
pons a Voulrance were, though under
regulations, employed, and most often
witli deadly effect. Chaucer gives
us the whole order and regulation of
a tournament in the Knight's Tale.
(See Scott's Essay on Chivalry among
his Miscellaneous Prose Works.)

Shooting with the bow was an
out-door occupation which was
well-nigh universal among the mid-
dle and lower classes in the four-
teenth and fifteenth centuries. The
men exercised in shooting regularly,
to keep their hands in as archers.

^ ri^twisly/or to siire men, E.

Even ladies, as the illustrations of
old MSS. shew, were much given
to the use of the bow, both with
the sharp-headed arrow in the pur-
suit of deer, and with the blunt
arrow in bird-bolting.

Wrestling was a popular amuse-
ment with our forefathers as far
back as the Saxon times ; in the
Middle Ages it is mentioned along
with bull and bear baiting, putting
the stone, throwing the bar, foot-
ball, and the like. It does not ap-
pear that they were sufficiently
brutalized at that time to enjoy
boxing. See Wright's Domestic
Manners in England dtiring the Mid-
dle Ages.

The seventh.

412

The eighth.

WYC LIE'S SERMONS.

alle is first in ]?e to]?er world. But it is ful myche to be clepid
])anne Goddis child ; for ])anne a man is eire of Crist, and so
confermed in blis ; for alle ]>es vertues ben not fulle, but ^if
blisse sue hem.

pe ei5ti])e word and ])e laste \2X Crist speki]> in |)is mater
is ^€\di^ pat pei beji blessid pat suffren pursuyng for r^t^for hern
is pe rewme of hevene^ as it is of ])e first men. For he J)at is
pursuid to de}) for defence of ri5twisnesse haj> here sum si3t
of blis, and sum telling of sikirnesse, and so he ha]? here in
eernes^ oj^er wise blisse jjan ]?es ojjer; and as men seien
comunli, \€\ passen to hevene wi|?outen peyne. And, for ]?is
is a nedeful vertue, and more hard ]?an ]?es ojjer, |)erfore mede
of ]?is vertue is wel ]?us joyned to it. For certis, 3if men wolden
stifii stonde, and many togidir, for ri3twisnesse, jje fendis part
shulde be ful feble, and pees, wi]) welfare, shulde men have.
And so it were ful nedeful to moove many to ]?is vertue. And
si]) wanting of ]>is vertue bringi}) in contrarie synne, drede of
cowardise hereof shulde meeve men to })is vertue. For many
ben traitours to God, and proctours to ])e fend, — ou])er privy
or apert, — \2X wolen not stonde for Goddis lawe. And ])us
Crist applie]) his wordis speciali to hise apostlis, and techi])
hem how pursuyng Jjat men dreden here moost, shulde be
confortable to hem \2X stonden for Cristis lawe. Blessid shal
y be, seip Crist, whanne pat men shal curse ^ou, and whanne
men shal pursue yu, and shal seie al maner of yvel ayns '^ou ;
lying, for me. foie '^ee and be glad; for '^our hire is mouche in
hevenes. And ])is word conforti]) men to stonde a3ens Anticrist,
for he wole faste curse men and pursue hem as eretikis;
but he is cursid ]?at leve]) herfore to telle Goddis lawe and his
wille.

^ ernes, E.

»•»•« 00«>c***

Date Due

MAY 2 0

2002

Library Bureau Cat. No. 1137

CLAPP

3 5002 00203 4911

Wycliffe, John

Select English works of John Wyclif

BR 75 . W83 1869 1

Wycliffe, John, d. 1384.

Select English works of John
Wyclif

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