Select English Works of John Wyclif — Volume I

Sermons on the Sunday Gospels — edited by Thomas Arnold

John Wyclif (d. 1384) was an Oxford theologian and reformer whose challenge to
the wealth and authority of the medieval Church earned him the later title
"morning star of the Reformation." Alongside his voluminous Latin writings,
a body of Middle English prose circulated under his name — sermons, tracts,
and polemics that carried his ideas beyond the university into parish
pulpits and, above all, among the Lollards, the popular movement of
vernacular biblical preaching that his teaching helped to inspire.

This volume gathers the Middle English sermons on the Sunday and festival
Gospels: exposition, in plain preaching prose, of the set gospel reading
for each Sunday after Trinity, for the seasons of the Church year from
Advent to Trinity Sunday, and for the feasts of the Common of Saints —
one hundred and twenty-three sermons in all. They return again and again
to the themes that mark Wyclif's later thought: the poverty and simplicity
of the true priesthood, suspicion of the friars and the "new religious
orders," the sufficiency of Christ's own law over papal and clerical
accretion, and the nearness of Antichrist.

The text here follows Thomas Arnold's edition, Select English Works of
John Wyclif, edited from Original MSS. (Oxford: Clarendon Press, 1869),
volume one of three, based principally on a Bodleian manuscript and
collated by Arnold against several others, which he cites by sigla (A, B,
C, E) in his footnotes. Arnold himself was cautious about attribution:
scholars both in his own day and since have debated how much of this
corpus is Wyclif's own composition and how much is the work of his
Oxford followers writing in his manner and under his name — the
sermons' authorship is treated by specialists as an open, unresolved
question, not a settled fact. Readers should hold that caveat alongside
the traditional ascription used on this title page.

Part One — The Sunday Gospels after Trinity
Part Two — The Proper of the Season (Advent to Trinity Sunday)
Part Three — The Common of Saints

Part One — The Sunday Gospels after Trinity

Sermon 1 — PE FIRSTE Sonedai Gospel after TRINITE SONDAI.

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

CRIST tellip in pis parable how richessis ben perilouse, for • liȝtli wole a riche man use hem unto moche lust. A parable is a word of stori, þat bi þat hydeþ a spiritual witt. De stori telleþ;—Pere was a riche man þat disuside his richesse in pride and in glotonye, for he was clopid in purpur and bise, þat ben prescious clopes bope rede and white; and so he was an ypocrite, þat shewide him to þe world bope austerne and clene, as worldly men done. And over pis, ech daie was he fedd shynyngly, bop for shynyng of vessel and prescious food, and þere was a pore man liynge at his ȝate þat was clepid Laȝarus, full of sore biles; and he wolde be fillid by crummes þat felden fro be riche mannes bord, but no man ȝaf him hemª, for avarise of þe lord, but pe houndis of pe lord comen, and lickide his biles; and pis signifiep compassioun of riche mennes servantis, þat þey have of pore men; but þei ben lettid to helpe hem. And it is maad by Goddis wille pat þis begger was deed; and was born by aungelis into Abrahams bosum; þis riche man was dede, • This additional clause is found in the Vulgate; 'et nemo illi dabat.' • The parable Lares. of Dives and

So, but not solempnely to God, and he was buried in helleª, in token þat he shulde ever dwelle there. Abrahames bosum is clepid a place of reste pat holy soulis restiden inne bifore Cristis ascensioun. And here may we see þat þat neiper riche men ne pore, in þat þey ben sich, be blessid in hevene; sith Abraham þe riche man toke Laȝarus into his bosum; but disuse of richesses and impacience of pore men ben dampned of Crist; and ellis not siche men; and þei ben not preisid of Crist but bi contrarie virtues. Pis riche man lifte up hise iȝen in hise turmentis of helle, and siȝ Abrahame a ferre, and Laȝarus in his lappe; and he criede, Fader Abraham, have mercy on me, and sende pe laȝar hidir, wetynge his fyngres eende in water to colde my tonge, for Y am tormentid in þis flawme. Pe manner of speche of holy writt is to undirstonde by names of bodi vertues of þe soule, þat dwellen for a tyme in siche bodies; and for his riche man was boostful in speche and likerous in foode, he was tormentid in vertu of his tunge; and þus men in weye to blis, whanne þei traveilen in sutil and medeful werkes, þei swagen in a maner þe peyne of dampned men; for þei have slakyng of þer peyne in þat þat þey hopen to have fewer felowis in helle, to be peyned wip hem. And Abraham seide to be riche man, dampnyd, Sone, have mynde how þou haddist lust in this lyfe, and Laȝar peyne, and þerefore, bi rigt jugement of God, he is now confortid and pou art now turmentid; for he sufferide peyne paciently and pou toke pi lusts synfulli. And sum men þenken, for þis dampnid riche man clepid Abraham his fadir, and Abraham clepid him aȝen his sone, þat he was an Ebreu, and Abraham was his fadir; but Abraham answeride him, bi treupe pat God tolde him, þat þere was a myche void place stablid betwene hem, derke and unordynel, þat lettid dampned men to come to hem, al ȝif þei wolden, or hem come to dampned men: for þei desiren it not, and ȝif sum seintis coveiten kyndely to comferte per frendis, þey have stronger wille to confourme hem to Goddis wille, and men may neiþer falle fro hevene to helle, ne flee fro helle to hevene at per owne wille. But be riche man preied Abraham to sende Laxar to his fadir hous, for • 'Sepultus est in inferno:' Vulg.

he hadde fyve breberen, and he wolde bat bei weren warnid to amenden hem of her lyf; not for charite pat men dampned in helle have to lyvyng men or ellis to dampned men; for as seintis in hevene wanten envye, so dampned men failen in charite; but he dredde him of his peyne þat he shulde have by dampnyng of hise brepren; for he assentide to hem in per wickide lyf. But Abraham seide to him þat þei have Moyses and prophetis in per bokes þat þei writen, heere þei hem spedely, and kepe pei Goddis commandementis; and þis riche dampned man seide to Abraham, Nay, Fadir Abraham, but if ony of dede men wende to hem and warne hem, þei shal do penaunce, and flee per dampnacioun. But Abraham seide aȝen, þat ȝif þei heeren not Moyses and prophetis þat spaken by God, þei shall not trowe to dede men; for þer wordes ben of lasse evydence, and it fallip not to God to make a newe lawe.and newe miraclis for ech man þat shal be dampned, as Crist wolde not come doun of pe crosse to conferme the fals Jewis. In pis Gospel may preestis telle of fals pride of riche men, and of lustful lyf of myȝty men of þis worlde, and of longe peynes of helle, and joyful blis in hevene, and þus lengpe þer sermoun as þe tyme axiþ. And marke we how pis gospel tellip þat þis riche man was not dampned for extorsioun or wrong þat he dide to his neiȝbore, but for he failide in werkes of mercy; and þus shulde we warne bop o man and oþer how sum men shal be dampnyd more felly for raveyne, and sum shal be dampnyd more softly, for misusinge of Goddis goodis. Directions to la on preachers how the parable.

Sermon 2 — PE SECUNDE SONDAI GOSPEL AFTER TRYNYTE.

Homo quidam fecit coenam magnam.--Luo. xiiii. [16.]

The parable pis gospel moveþ men bi witt of a parable to desire spedely con to come to hevene. We shal undirstonde þat eche worde of The language of this concluding paragraph shows that these homilies were written rather with a view to publication than to delivery from the pulpit.

and eende. Goddis lawe is sop, alȝates if some men undirstonde it falsely; for so þey undirstonden God, and ȝit þei maken him not fals; and so pryve undirstondinge of pis holy Gospel is alȝates sop, and be storye bope. pe Gospel tellip pat pere was a man pat makide a greet soper and clepide pereto many men. pis man is Jesus Crist, þat is bope God and man; and pis grete soper is the grete mangery pat seintis in hevene shall eten of Goddis bord; and pis shall ever last wipout irkyng or noye, for þere shal noping faile pat seintis wolen desire. And, for pis shal be pe laste mete, it is well clepid a soper, for soper is pe laste mete þat man takip in þe daie. And for foure causis it is a greet soper, for pe Lord is grete þat makeþ þis soper, so þat no man but he may make siche a soper; also the peeple is grete many þat sittep at þis soper; also þe mete is prescious pat þei soupen wip, sip Crist is al maner of mete and drynke, pat pei be fed wip; also pe tyme of sittyng at pis soper is wipouten pis lord clepip many to þis soper; for þere nys no man but ȝif he longe sum weie after blise; for ech man longip after good, and pe last good and best in which oonly man shulde reste is blisse. But be gospel seip pat many men ben clepid, and fewe ben chosen, for alle men þat God ȝeveþ desiryng to blis ben clepide, but al oonly þese ben chosen, þat lasten in love of God to per ending day, for to alle siche and oonly siche hap God ordeyned blisse. And he sente out his servauntis in houre of his soper to seie to men clepid hereto to come, for now alle pingis ben redy. Pe hour of þis soper is tyme of þe Incarnacion, for in pat tyme was heven first persidª, and men sett first in bevene wip Crist. Pis servant sent out is the manheed of Crist, wip hise membris þat here lyveden wip him, as Joon Baptist and oper apostlis and oper trewe servauntis. Alle pingis were redy; for the Godhede and manhede of Crist was for þat time redy to fede seintes in hevene, and Crist, as Paul seip, is alle pingis in alle men pat shal be savyd, and rigt so his lawe is be first and be laste and fully ynouȝ, after which shulde be noon other lawe. and For Anticristis lawe, cloutid of many, is full of errors, disseyveþ many men, as law of Sarasyns and of þese newe ''pierced' is used in the sense of penetrated, or forcibly entered.

• ordris. And as pe gospel seip, al siche men bygan logiþer for lo excuse hem; for al þese men and al oonli siche þat tellen more bi siche lawe pan bi Goddis lawe excusen hem to come pe riȝt weye to hevene. And as pere is pre maner of synne, so þre maner men excusiden hem fro pis soper. Pe first seide þat he hadde bouȝt a toun and was nedid to go out and see it; and pis bitokenep proude men, þat for worldly lordship wenden out fro þe weye of God, and occupien her wittes about worldely heynesse; and for þe first seide þat þis was nedeful, þerefore he preide pe lordis messanger to have him excusid. Pe seconde seide, bat he hadde bouȝt 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 profitis þat comen of oxen; and for pis bisynesse turnep rundely in hemsilf þerefore it is well seide pat pere ben fyve yockis. And for siche worldely men ben yockid togipere wip þe fend and þe world, þerefore the gospel clepip hem yockis. De bridde man seide þat he hadde wedded a wyf, and þerefore myȝle not come. pis pridde bitokenep men þat ben overcomen wip fleishly synne, as glotonye and lecherie; and þes men more beestly excusen hem, not curteysly, as pese two first diden; but seien shortly, þay may not come. Pe first two men excusiden hem by þis, þat þey wolen be lordly to distroye Goddis enemyes, and þei wolen be riche to helpe pore men; but þe þridde, þat hap his fleish as his wyf, maister of his soule, is an uncurtais fool; and þerefore he answeride pus. Pe servaunt turnide aȝen and tolde his lord be answere of þese þre men; for every creature seip to Crist fully himsilf. But þe lord was wroop wiþ excusacioun of þese beden foolis, and bad his servaunt wende out into stretis of þe citee, more and lasse, and brynge into þis feeste pis þre maner of men, pore feble men, pore blynde men, and pore lame men. Pese pre ben Goddis prisoneris, þat boþe God and man helpen wip almes. And it semeth þat þese and noon oþer shal come to hevene, for who shal come to hevene but if he be pore in spirit; who shal come to heven but ȝif he be feble in spirit and nedid to have mercy; who shall come to hevene but ȝif he bi liȝtned of his blindnesse; and who shal come to hevene, but he pathaltep now hiȝe in vertues and now low in synnes?

Directions gretchers. | Certis noon but þe lord of þis feeste; and to siche bodili pore men techep pis gospel men to do her almes; for we shall sue Crist, þat doip specialy his greet almes to þese pre men, and of þese pre maner of men many comen to heven. But Goddis servauntis bope of men and aungelis seien after pis secounde maner of clepyng, Lord, it is dme as þou comandist, and ȝit þere is a voide place, for men þat shuiden soupe wiþ þee; for þis maner of clepyng of men to þe joie of hevene filleþ not hevene of men þat God hap ordeyned¹ to blis, and herfore þe Lord of hevene in his pridde clepyng, þat shal be in tyme nyȝ þe daie of dome, biddep his servantis go out into weyes and hegges and constreynen men to entre þat my hous be fillid. For now in pe laste daies, whan preestis ben turnid to avarice, stonys shal crye and constreyne preestis þat maken hem a privat religioun as an hegge and oper men þat suen hem in þe brode weye to helleward,-pese stoonys, þat ben myȝty men in þe worlde, shal constreyne bope 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 pis streyte wey to hevene. And so þe noumbre of men þat God hap ordeyned to blisse mut nedis be fillid, maugre Anticrist. But Crist seip to his Apostlis, þat noon of be firste men pat God clepid to be mete and wolde not come shal taiste his souper in ye blisse of hevene. For God haþ ordeyned whiche men shal be saved and which shal be dampned, and bop þese 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, þat shulden treuly clepe men to blise and telle hem ye wey of pe lawe of Crist, and make knowe to be peple the cautelis of Anticrist. 'So in B; the Bodleian MS. has ordeyneb.

Sermon 3 — PE RIDDE SONDAY GOSPEL after Trynyte Sonday.

Accesserunt ad Jesum publicani et peccatores.—Luc. xv. [1.]

monks are compared to and Pharisee In pis gospel tellip Crist two parablis of comfort, how his Prelates and peple shal be saved alȝif preestis grutchen þere aȝen, bope prelatiseries and religiouse, for her pryde and coveitise. Pe story of pis Gospel tellip how publicanis and sinful men weren comyng to Jesus to here his lore; and he tretide hem graciously as a good lord; but scribis and Phariseis gruchiden aȝens þis and blasfemiden aȝens Crist, and seiden, He ete wip hem unlawfully; and þis dede may figure þingis þat fallip now, sip prelatis, as scribis, and religiouse, as Phariseis, grutchen aȝens trewe preestis, membris of Crist, þat communen wip commounes as publicanis and seculer lordis, as sinful men; and seien it falliþ not to hem to knowe Goddis lawe. For þei seien it is so hey, so sutil end so holy, þat al oonly scribis and Phariseis shulden speke of his lawe. And þes seculer prelatis may wele be clepid scribis, for pei boje more and lasse writen be money þat þei pilen of þe peple more bisily þan þei prynten in her soulis pe knowyng of Goddis lawe. And þes religiouse ben Pharisees: for þei ben divydid fro pe comoun maner of lyvynge bi hir rotun rytys as Pharisees weren. Pre causis þere ben whi pis hevenly leche resseyvede freely þes synful men and eet wip hem,-first, for he wolde converte hem to confusioun of proude prelatis pþat lettiden þe fredom of Goddis lawes to have hir cours; by pis shulden þei mekely knowe pat heynes of state makip not a man evermore beter to God. pe seconde cause is, þat Crist wolde ȝyve his preestis in tyme of grace lore and ensample to do wisely so, and to stonde for pe fredom of Goddis lawe. Pe pridde cause is,—for Crist wolde shewe his general lordship and savynge not oonly of Jewis but of heþene men in dyverse statis. Pesę prelatis wolden fayn þat all Goddis lawe were hongynge on hem for to spuyle þe puple; for þanne

Exposition of wolde pei telle pis lawe, and put pereto fals undirstondinge, as þei myȝten have more wynnynge of þe puple.-¶ þe first parable stondip in a question of Crist; he axip which man of place of money. hem hadde an hundrid shepe to kepe, and he were nedid to save the parables of the lost sheep and the lost cziz. 176. hem ech on, and he hadde lost oon of hem; ne wolde he not leeve fourescore and nyntene in a sikir deserte and go and seke þis lost sheep til þat he fond it; and when he hadde founden it, wolde leien it on his shuldris wiþ joie and whanne he comep hoom, he clepep togidre his frendis and neiȝboris, and seip to hem, Be ye gladde and banke me, for Y have founde my sheep þat was perishid. Certis Y seie to you þat þere shal be joie in hevene upon oon synful man þat doip penaunce, ȝhe po more þan upon foure score and nyntene riȝt-wise þat have no nede of penaunce. pis man is Jesus Crist þat was of pe Jewis, and he was herty and wyse and hadde in his kepynge pe aungelis confirmed in hevene, and wip hem mankynde. Nynty and nyne bitokenep þes aungelis, for þes nyne ordres þat ben knytted in Crist; and þis oo sheep is mankynde, þat acordip more to-gider þan þese nyne ordres of aungels. Pis oo sheep þat was lost perishide by synne of Adam, as þe psalme seip. Hevene is clepid disert by many enchesouns, for it is selde visited of men, þat slowly comen þidir, and it is not tilid¹ as is erpe here wiþ us, and it is florishid wip goostly trees pat evermore ben grene, for grenesse in virtues may nevere faile in hevene. And þis is a sykyr place; for fendis tempten men not þere. Crist lefte pis 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 oper men pre and þritty ȝeer, and brouȝt mankynde to hevene, and bade þe aungelis his frendis, and man next him in manhede, rejoyeshe hem wip him, for he hadde saved mankynde þat was perishide. And bi pis aungels in hevene, mankynde, and feendis, shulde be gladde bi resoun; for þe more pat ben dampned pe more is fendis peyne, and þus is more joie in hevene of þis oo sheep, þan of nyne ordris of aungels pat neden noo penaunce, for þei synneden nevere. pis o sheep pat is mankynde synede for pe more parte, and 'For 'tilled' (?) D has tylud; C tillid.

was quykid bi Crist, þat was oon wip his breperen; and he, alȝif he myȝte not synnen, suffride peyne for his sheep. And more joie is in hevene of him and his membris þan of nyne ordris of angelis, for þei ben beter and lyveden more medefully as trewe knyȝtis of God. pe seconde parable of Crist stondip in pis, þat a wyse womman þat hadde ten dragmes, ȝif she hadde lost oon, she wolde liȝine her lanterne, turne up hir house to seke pis lost dragme, and whan she hadde founden it, she wolde make joie as it was seid bifore of him þat lost pe sheep. —¶ pis womman is Jesus Crist, wysdom of þe fadir; þese ten dragmes ben his resonable creaturis, for þei ben maid alle to ymage and licnesse of pe Trinite. Pe tenpe dragme þat was lost is mankynde, pe lanterne þat was liȝtid is þe manhede of Crist, þe turning up of pis house is changinge of statis þat ben maid in pis world by manhede of Crist. For pe angel wolde not suffren Joon to knele and worshipe him, for his lord was Joones bropir, and þe aungelis weren hise servauntis; and so many þingis of pis world weren turnid up so down, siþ evry parte of þis worlde was beterid bi Cristis manhede. preachers. We may touche in pis gospel what spediþ men and what Directions to þing lettip men for to be saved, for men mote nede do penaunce in berynge of pis sheep, and have liȝt of þis lanterne for to fynde pis lost dragme.

Sermon 4 — Þr FourÞe Sondai Gospel after TrynYTE.

Estote misericordes.-Luc. vi. [36.]

pis gospel moveþ men to mercy aȝen þe ypocrisye of pes false Pharisees, and Crist biddip 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 pe most famous. pere ben many fadris, as fadir of kynde, and fadir of lore, but þe mooste propre fadir is he þat makiþ men of nouȝt, for he is fadir of mennis bodies, and fadir of her soulis, and in vertue The duty of showing merc and the sin of

The days grace. of him worchen all oþer fadris. And þis fadir shulden we sue in alle our werkes, for alȝif we may not atteyne to pis fadir, nepeles po dedis ben nouȝtis pat ben not ensaumplid and wrouȝt by pis fadir. pe mercy of þis fadir can we not telle fulli, for he is pe mooste worcher þat may be in þis world, and he cannot worche, but if he medle mercy, for he wrout by mercy whan he made pis worlde, sip he dide good to angelis, and makide hem perfit, and brouȝte hem to heyer state wipouten her disert. And so when he doip good to eny creature, he makip it perfit of his pure grace, siþ God Almiȝty, al witty, and al godely, cannot worche but if he worche by mercy. Be we pan mercyful for goodnesse of God. pe lest mercy of men is among clerkis: þat wolen not ȝyve goodis of grace but ȝif þei sillen hem, and þerefore þis synne is heresie before God, þe most and þe first þat parteþ men fro God, for þei weyen her wynnynges more pan þer God. And herfore all þat we done shulde be done in Goddis name, to wirchip of oure God, and profit of his church. ȝhe ȝif we ben holden bope to God and man by resoun of dette to do a good dede, loke þat þis reson be first hidde in our pouȝt, and so no man may excuse him fro werkes of mercy as no man may wante werkes of a good wille, for þat werke is þe first and heiest in man. First shulde a man have mercy of himsilf, and mercy of his modir, þat is Holy Chirche; and þan hap he mercy of all his ende kynª. pe secound word of Crist forbedip fool jugement; and resoun of pis stondip hereinne þat God may not folily juge ony man; and so as oure wille hap nede to be clopid wip mercy, so oure undirstondinge hap nede to have riȝt jugement. For many men wenen to be merciful to ypocritis, and þei done harm to men to which pei wenen do profit; and many men wenen to juge per breperen, and ȝit þei jugen falsely and cruely of many; and eche man shulde tempere sich jugement àftir God, for God in his jugement may not faile for resoun. pe The of pridde word biddith Cristen men beware of foly dampnynge up peyne of per dampnacion; and al ȝif þis semeþ 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.

synne among men, neþeles al maner of men synnen herynne; and prelatis, þat dampnen men in maner of þer cursyng. And ofte tymes pei witen not how pei ben to God; and by reputacion pat shulde be take of Goddis lawe þes men done well as God biddip hem do. Lordis jugen ofte tymes pat oper men done amys, whan þei displesen hem in þir wronge wille; as we dampnen Clementª wip his fautours, and þei dampnen us, and o king dampniþ his adversarie, and he dampniþ him aȝen, and comounes dampnen proude men and opers to be ypocrites. And comounly foly jugement is þing þat men knowen not, for þei leden not þer witt after Goddis lawe, for þei presumen as þe fende to kunne þat þei knowen not.-¶ pe fourpe and þe fifpe word biddip men forȝyve and ȝyve sum maner of goodis, and so shal God rewarde hem. And not al oonly God, but seintis in hevene, shal rewarde men, after þat þey have done here to hem. For þese fyve dedis alargid to alle men mut have sum men seintis in hevene. And þese seintis shulen reward men here in aboundance of foure þingis; first, þei shal rewarde men in a good mesure, for seintis in hevene done beter to men þan þei diden to hem here in þis lyf; and where men diden scarsely good to þir breperen, seintis fillen trewe men wip all manere of goodis; and þis fillyng is not voide but sadly replenchid³, and at þe laste it is heepid as myche as it wole take. And siche metyng of corn, of mele, or oþer þing, wolde be preisid among men fer þe largenesse of pe meter; and pis þing men have here in her bosum, but God fillip pe substance. For certis in sich mesure as men mesuren to her breperen shal it be me:urid to hem bi jugement of God. ȝif þe mesure be good, þei shal have good aȝen, and ȝif þe mesure be unjust, þei shal have peyne aȝen. And, for defaute in al pis comiþ of ypocrisye of prelatis, pat shulden teche pleynly Goddis lawe and not þer erply wynnynges, perfore seip Crist in his parable, pat ȝif þe blynde lede pe blynde bobe fallen in þe dike. But for Crist shulde be oure maister, and After dedis D inserts aren. A and C agree with B. sadly replenysched, D. This allusion fixes the date of the composition of these Sermons to a time between 1378 and 1394, in • voydid but which latter year the anti-pope Clement VII died.

Directions. we shulden not strange from him, we shulden leeve þes ipocritis and sue pe lore of þis good maister, sip he may not leve treupe, ne faile in teching of trupe. And þus shulden men ben perfit, and flei the rote of falshede. And þes prelatis have of pere maistris comounly þis manere, þat þei can see a mot in hir broper eye, but a beem in per owen iȝe þenke þei not oon. For pere witt is sett to spuyle and to accuse, and not for to helpe hem ne oper men, and þerefore her coveitise blindiþ hem þus; but bi lore of Crist men shulden sei to hem, Ypocrite, cast first þe beeme out of pin owne eye and þan maist þou poke beter þe mot fro bi bropir. Here may men see þat sugettis shulden blame prelatis whan þey seen opynly greet defautes in hem, as defaute of Goddis lawe in keeping and teeching; for þis is a beeme bi which þe fende bindep his hous and þei shulden knowe þes as þei shulden fele the lore pereof.

Sermon 5 — PE FYFþE SOndai Gospel after TriNITE.

Cum turbae irruerunt að Jesum.—Luc. v. [1.]

Pe story of pis gospel tellip good lore, how prelatis shulden teche folk under hem. Pe story is pleyn, how Crist stood by be river of Genazerep, and fisheris comen doun to waishe þerynne þer netles; and Crist wente up into a boot þat was Symonis, and preiede him to move it a litel fro þe lond, and he sate and tauȝte the peple out of the boot. And whanne Crist ceesside to speke, he seide to Symoun, Lede pe boot into be hey see, and late out your nettis_to lakyng of fishe. And Simoun answerynge seid to him, Comandour, al þe nyȝt traveilinge token we nouȝt; but in þi word shal Y lose be nett. And whan þei hadden done þis, þei token a plentenouse multitude of fishe, and þer nett was broken. But þei bekeneden to per felowis pal weren in þe toper boot, to come and helpe hem; and pei comen and filliden bob botes of fishe, so þat wel nyȝ were þei bobe dreynt. And whanne Petre hadde seen þis wounder, he fell

vocation to the doun to Jesus knee, and seide, Lord, go fro me for Y am a synnful man. For Petre held him not worpi to' be wip Crist, ne dwelle in his cumpanye: for woundir came to hem alle in takynge of þes fishes. And so woundriden James and Joon, Ȝebedes sones, þat weren Symondis felowis. And Jesus seide to Symound, Fro þis tyme shalt bou be takynge men. And bei setten þer bootis to pe londe, and forsook al þat þei hadden, and sueden Crist.-¶ Byfore Degrees of we go to spiritual undirstonding of þis gospel, we shal wyte pat þe same Cristis disciple þat was first clepid Symoun, was clepid Petre after of Crist, for sadnesse of bileve þat he toke of Crist, which Crist is a corner stocn, and groundiþ al treupe. Over þis we shal undirstonde þat þe apostlis were clepid of Crist in many degrees; first þei weren clepid and acceptid to be Cristis disciplis; and yet þei turneden aȝen, as Crist himsilf ordeynede, to lyve in þe world. After pei were clepid to see Cristis myraclis, and to be more homely wip him pan pei weren before; but yet þei turneden aȝen to be worlde by tymes, and lyveden worldely lyf, to profit of folk þat þei dwelten wip. And on pis wyse Petre James and Joon wenten now to fishe. But þe pridde clepyng and pe moost was pis,-þat þe Apostlis forsoken holly þe world and worldly þingis, and turneden not aȝen to worldly lyf, as after pis miracle Petre and his felowis sueden Crist contynnely. It is noo nede to depe us in pis stori more þan þe gospel tellip, as it is no nede to bisie us what hiȝt Tobies hound. Hold we us apaied on þe mesure þat God hap❘ Tobit vi. a. ȝovun us, and dreeme we not aboute newe pointes þat þe gospel leveþ, for þis is a synne of curiouste, þat harmeþ more þan profitip. Pe story of pis gospel tellip us goostly witt, bop of lyf of Mystical interpe churche and medeful werkis, and þis shulde we undirstonde, for it is more prescious. Two fishingis þat Petre fishide bitokenep two takingis of men unto Cristis religioun, and fro þe fend to God. In þis first fishinge was pe nette broken, to tokne þat many men ben convertid, and after breken Cristis religioun; but at þe seconde fishinge, after þe resurrectioun, whan pe nett was ful of many grete fishes, was not þe nett broken, as þe gospel seip; for þat bitokenep seintis þat God chesip to hevene. And so þese nettis þat fisheris fishen wip 1 om. A. pretation of the gospel.

bitokenep Goddis lawe, in whiche virtues and treupes ben knyttid; and oper propretees of nettis tellen propretes of Goddis lawe; and voide places betweene knottis bitokenep lyf of kynde, þat men han beside vertues. And foure cardynale virtues ben figurid bi knittyng of þe nett. pe nett is brood in þe bigynnyng, and after streit in ende, to teche þat men, when þei ben turned first, lyven a brood worldely lyf; but afterward, whan þei ben depid in Goddis lawe, þei kepen hem streitlyer fro synnes. pese fisheris of God shulden waishe pere nettis in pis ryver, for Cristis prechours shulden chevely¹ tellen Goddis lawe, and not medle wip mannis lawe, þat is trobly water; for mannis lawe conteynep sharpe stones and trees, bi which þe nette of God is broken and fishis wenden out to þe world. And pis bitokenep Genasareþª, þat is, an wounderful birpe, for pe birpe by whiche a man is borne of water and of pe Holy Goost is myche more wounderful þan mannis kyndely birpe. Summe nettis ben rotun, sum han hoolis, and sum ben unclene for defaute of waishing; and pus on pree maneres failep þe word of preching. And mater of þis nett and brekynge þereof gyven men greet mater to speke Goddis word, for vertues and vices and treupis of þe gospel ben mater ynow to preche to be peple.

Sermon 6 — PE SIXTE SOndai Gospel after Trinite.

MATT. V. [20.]

Nisi habundaverit justitia vestra plus quam Pharisaeorum.——— It is seide in þe nexteb gospel what nettis preestis shulden have for to drawe men fro þe see of þis worlde to þe drye lond of his lyf. pis gospel tellip of be devylis nett, in which he clenli, B. • Gennesaret is really a corruption of the older name, Chinnereth (Smith's Dict. Bible); but Wyclif appears to derive it from the Greek Yevadu or yévec.S. • nexts. Meaning the last, proximus.

like the Scribes and Pharisees, make for themselves a new and a new law, comm Thess. i. 4 righteousness which Christ will not fiship and drawt men to helle. Cristis nett is knytt wip riȝt-wisenesse to God aboven men, to creatures binepe men, and to aungels in oper side of men; and þis clepip God fully riȝtwisenesse, and feyned falsely riȝt-wisnesse of ypocritis clepip Crist not riȝt-wisnesse, alȝif ypocritis clepen it so, but of scribis and Pharisees, þat is to seie, unriȝt-wisnesse, feyned as it were riȝt-wisnesse, of scribis and Phariseis. And as Crist seiþ, But ȝif your riȝt-wisness passe a point þe feyned riȝl-wisnesse of scribis and Phariseis, ȝe shal nevere come to hevene. We may undir-Prelates and stonde by scribis and Phariseis men of þe fendis chirche, as we diden before; so þat scribis ben clepid seculer prelatis, and Phariseis ben clepid þese newe religious. pes men maken hem a riȝt-wisnesse bi hemsilf as þei maken hem a lawe of Anticrist; and certis þis law may Crist never conferme; and so, as Poul seip, þes Anticristis disciplis heyen hem over Crist, bop over his godhede and over his manhede. For riȝt-wisnesse generaly is fulfillinge of lawe, and so fulfillinge of Goddis lawe is verrei riȝt-wisnesse; and fulfillinge of mannis lawe is Anticristis riȝtwisnesse. And so pre degrees ben in pe law of scribis; þe first and be moost is in þe Popis welle; and as men of þe worlde seien, þere is welle of ript-wisnesse; but þei gon ofte biside pe riȝt for þer roten ground; þei tristen on riȝt of mannis lawe, and gone ofte biside pe sope. And ȝit þei excusen þis fals lawe, and seien it mut nede juge fals, for ellis it faillide in his cours, and riȝt of pe worlde were fordone. But þei þenken not how Crist forsoke to juge bi mannis lawe, teching þat eche jugement þat is not done by Goddis lawe, is jugement of þe fend, and we witen not where it be riȝt. And þat man is a fool þat jugiþ after ony law, and woot not wheþir he juge bi God, or ellis by jugement of þe fend; and ȝif men avysiden hem on þis resoun, noone shulde juge bi mannis lawe. And þis fals riȝt is more feyned in consistorie law and in chapitre lawe. For algatis þei supposen þat witnesse may not faile, or ellis pe juge may not faile þat jugiþ after fals witnesse; and of þis roten blasfemye comep many fals jugementis. Juge we bi riȝt conscience þat God telliþ or specifiep and leve we mannis jugement, and suffre we fewe wrongis þat falle, for mo wrongis shulen be don for foli of mannis dome. Pe riȝt of þe Phariseis burioune} story law.

to harme of pe Chirche, not oonly among hemsilf, þat holden al þing wel done þat is done bi þer ordre, alȝif it be a foly feyned by 'mannis witt, but how ever þei may gete good bi coloure of þis feyned ordre, þei clepen it hey riȝt-wisnenesse. For þe ground good and holy triste we to Cristis religioun, for þat is beter pan þes newe; for ellis we comen not to hevene, but shulen be dampned wip ypocritis. And witt of þese scribis is so myche sett in worldely goodis, þat þei clepen not riȝt-wisnesse but if it be of worldely catel þat is geten by mannis lawe, alȝif Goddis lawe dampne it. And so pe fals Phariseis tauȝten men pat Goddis lawe defendip¹ not but man-slauȝter or oper sensible wrong, and not oþir pryvey wrongs þat is worse roote hereof; and þis were blasfemye in God, to leeve pe worse and dampne þe beter. And herfore declarip Crist þre manere of wickid ire. De first maner of ire is whan a mar is wrapþid wiþouten resoun, and sich is coupable aȝens God to be jugid to helle. For pis unkyndely venym aȝen þe state of innocence is roote of malice wipoute-forp, þat in caas is lesse yvel; and for þis cause men usen whan þei drawen to þer deep to forȝeve men alle wrongis, and axe men mercy of here synne. Pe secounde degree of pis ire is whanne a man hap conseyved wrappe and brekep out in scorneful wordis of his first conseyved ire. Sopely ire may falle to men for to venge Goddis cause, and so may men scorne Ka vill 27. oper, for þei folily synnen in God, as Hely a scornede þe preestis 1 John il 15. of Baal. But bope þes ben perilous, and herfore he þat scornip pus is coupable to falle in conseile, where his foli shal be hardid, til þat he falle to more synne. Pe pridde degree of þis ire is whan a man spekip folily, as he þat sclaundriþ a man or repreveþ him falsely; and þat man, as Crist seip, is coupable of þe fier of helle, for his ire is turned to hate, and as Seint Joon seiþ, al siche been men sleeris, pat ben worpi to be dampned. And so shulden men kepen charite bope in wille and in word, and not oonly spare strokis, as Fariseis falsely seiden. And herfore shulden irrous men axe mekely forȝyvenesse, for gif þei wanten charite al is yvel whatever þei do. And perfore if pou offre pi ¹forfendip, B and C. • Hely. Elias. WYOLIF.

gifte to God, þat þe scribis preisen myche, and þou þenke þat þi broþir, for þi synne, hap a cause aȝens þee, leeve þi offring at be auter, and go first to be accordid wip him. For meke offringe in mannis herte is betere pan offringe wipoute-forp. And ȝif þi bropir be ferre fro pee, Goddis lawe is so resonable, þat it suffisiþ þat þou go out of ire and be recounsilid in herte wip him, and in hool purpos to make aseep¹ as soone as pou goodly mayst. By pis lore may we see how ferre it is fro scole of Crist for to chide or to plede or to fit as men now done.

Sermon 7 — ÞE SEVENDE SONDAI GOSpel aftir Trinite.

manducarent.-Mark viii. [1.]

Cum turba multa esset cum Jesu, nec haberent quod FOR alle werkis of Crist ben good lore to Cristen men, to teche hem how pei shal lyve for to gete pe blisse of hevene, perfore pis gospel of Crist tellip how he bi bope his kyndis did a miracle of mercy in fedynge of þe nedy folk. Whan myche peple was wip Jesus, and þei hadden not to ete, he clepide his disciplis togidere and seide, Y have rup upon þe peple, for þei have sued me pree daies, and now þei han not for to ete, and if Y lete hem go fastinge home, þei shal faile in þe weye, for sum of hem comen fro ferre. And his disciplis seiden to him, Whereof myȝte a man fede pis folk here in þis waste place? And Crist axide hem, how many loves þat þei hadden, and þei seiden seven. And Crist commandide pe peple to sitte doun on þe erþe; and takynge pes sevene loves and doinge þankingis to God, he brak hem, and ȝaf hise disciplis to putt to be puple, and þei ȝaven þis breed to þe puple. And þei hadden a fewe litil fishis, and hem he blesside and makide his disciplis ȝyve hem to þe peple. And þe peple eet, and was fulfillid; and ȝit þei gedriden seven berlepisª of relif þat ¹aseeb, B; asseb, D. See Glossary. • That is, 'carrying-baskets,' from a basket. Both Wycliffite versions the A.S. ‘beran,' to bear, and leap,' • have 'leepis' at the same passage. The miracle of the loaves and fishes.

Mystical inte pretation of the miracle. was laft. And þere was of þe puple, hungry and longe fastinge, as it were foure pousand, and Criste lefte hem, and lete hem go home. pe gospel tellip of siche two feestis þat Criste maade here in erpe. In þe first weren fyve þousaund fedde, and in þe topir foure pousand, and þis was pe seconde feste, as seint Mark tellip. And of greet witt weren þes two, as seintis beren witnesse¹; for two is pe firste noumbre þat comep after oonheed, and herfore men clepen it a noumbre wiþouten fame; for it is þe first noumbre þat partiþ 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 pis bodili werk of merci of Crist ben we tauȝt to which men we shulden do sich almes; for Crist techip in þe gospel of Luke þat we shulde feden siche þat have greet nede, and if we feden opir men, biside pe resoun of almes, þe fruyte of oure almes in þat is awey. And so curatis þat ben better occupied about spiritual nedis shulden for per feblenesse, fer fro state of innocence, take bodily almes to perfourme per office, ȝhe ȝif þei ben stronge in bodi in reward of oþer men; and þis title of almes is mooste acording to preestis; but in state of innocens shulde pis almes be awey; for men shulde have redily fruyt pat pai hadden nede of; and þis feblenesse of bodi is falle to men for synne. Crist þat was bope God and man hadde not pis feblenes, for he myȝt have mete whan and wher he wolde; but we shal wite pat our Jesus Crist dide more miracle, and bad hise disciplis serve pe puple at þe mete, to teche us þat we ben mynystris and not autouris of miracle. And pus he quykide Laȝarus, and made his apostolis efte to lose him, to teche þat he forȝevep þe synne, and his vikeris shewen it to be puple. But þei assoilen on opir weye, as prestis in þe olde lawe telden bi signis of the olde lawe þat men weren cleen of lepre. And if þe Pope and his vikeris wolden studie wel pis mater, þei shulden leve to assoile men so largely in pis fourme, for our bileve techip us pat no viker assoilepe here, but in as myche as Crist assoileþ first him whom he assoilep in virtue of Crist. We shal see moreover This is the reading of B. A has wittis. So in B; gress, C ; grace, A.

þat þe folke þat Crist fedde here weren fedde comounly, and not by maner of þis world, for to dampne riche mannis maneris þat feden hemsilf coostly, and ordeyne strange and likerous mete, and in greet multitude, and excuse hem herbi þat relif goip to pore men, for pore men myȝten many mo be beter fedde wip comoun metis; and so pþis is a likerous pride, however we gabben to God. But go we nere to be witt þat þe gospel techip us, and we shall see þat eche preest shulde be viker of Crist, and take of him oyle of grace, and so in a maner be Crist, and fede pe puple goostly wip þe wordis of God; for neiper Crist ne hise Apostlis hadden ay bodily mete to fede folk þus; and Crist techip us in þis þat goostly fode is beter þan þis, and in token herof pis secounde feste was algatis lasse, but goostly feeste shulde encreese, þat hap fulli ende in hevene. Pese sevene loves ben sevene bokes of þe newe testament, and foure gospellis, and perwip stories of pe Apostlis wisdom, of bokes of Poul, and Apocalips of Joon. Pese fewe litil fishes pat þei hadden to companage ben pistlis of reule of James and Petre and Joon and of Judas. Pe seven berlepis of relif ben alle pe sentences of seintis after, bi which pei feden trewe men by delyng of Goddis lawe. For many ben fedd by relif þat kouden not ete pis hole mete. Pe multitude of just men ben þes foure pousaund men, þat Crist grauntip her owne wille to go to be house of hevene.

Sermon 8 — FE EIȝTHE SONedai Gospel aftir Trinite.

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

And þes wordis may be applyed lore of Crist wolde he not ȝyve in the Friars. Pis gospel biddiþ Cristene men to be ware wip false prophetis, Attack upon þat comen in cloping of sheep. unto fals freris; for soþe þis tyme of grace, but if siche men weren for to come which þei shulden flee. And so, be þei freris or be þei oper þat speken falsely in per prechinge, oure good maister Crist bad þat we

introduced by them. shulden be ware wip hem. Pei ben prophetis, in þat þei speken aferr of þe dai of dome, of blisse, and of peynes; and þus seip Crist þat he sendep prophetis to men þat ben of fals feiþ, and þei shal tormente hem. And it is noo doute þat ne siche men ben profetis, and þei ben false prophetis; if þei lyven þus þat þei shapen her lyf and her wordis boþe, more for ypocrisie and wynnynge of þe peple pan for worship of God or helpe of her soule. If þei fynden novelry in þer fals habitis, and ȝit lyven as yvel as opir comoun men, who shulde drede of hem þat ne þei ben fals profetis? Al per founden signes þei shewen opir men, þat þei shulden crye þer holynesse over opir Cristene men. But, Lord, whi shulden þei do pus? sip holynes shulde be privy, and þei myȝten lyve as holy lyf wiþouten siche signes. Certis it semep no cause but if it be ypocrisie, þat þei shewen to be peple per holynes as Phariseis doen, and so to be more told by, and liȝtlyer to wynne goodis, for take awey þis eende, False doctrines and her signes serven of nouȝt. And as Crist seiþ a good lore to knowe hem were, to marke þer fruytis, þat specialy comen of hem. Wel Y wote pat pe Churche profitide before freris camen in, and sipen han ben sowen many fals lores, bope in þer religioun, and preisyng of scribis; as we seen of þe sacrid oost, of þe begginge of Crist, of lettris of þe brepheed, and opir worldely lyvynge. pe knowyng of siche signes shewip wel per fruyte, how þei ben chargeous to be peple, and fals in per entent; for greet noumbre and costlewe housis and greet dispensis of þis world, wiþ reulynge of worldely causis, tellen what ende pei worchen fore. And herfore seip Crist, þat þei ben wiþinne wolves of raveyne¹; wulves þei ben if þei loven more catel pan mennis soulis, and open þer moup to heveneward to feyne preestis power, þat neiþir þei can grounden in þe lawe of God, ne it may not falle to God himsilf, and bi pis power þei spuylen þe puple of þer goodis, and not assoilen hem freely for to save per soulis. And bi pis fruyte may men knowe pe falshede of þes wolvys, for we shal wite as bileve þat who lovep more mannis good þan he loveþ helpe of his soule, he is wulf and fendis child. And þis may men wel see by pes preestis' Thek cover QUERCES. 1 So in B. A has rayne.

bisynesse; and herfore seip Goddis word, þat men gederen not of pornes grapis, to glade men goostly wip, ne gidere not figis of breris, for as pes trees han not of kynde to brynge to men siche fruytis; so siche children of pe fend feden not men goostly, neipir wip figis of bileve ne wip grapis of devocioun, but þei han more bisynes to spuyle fro men þer worldely goodis, as bope pornes and bryres reven fro sheepe her wolle. And pus ech good tree pat God hap ordeyned to pe hous of heven, berep here good fruyte and þe yvel tree beriþ venym; for riȝt as Goddis children may not do but good þing, so children of þe fend may not do but harmful þing. For riȝt as fendis semen to do good, and it turnep at þe ende to þer harm, so Goddis children semen to do yvel, but God turnep it to þer good. And to pis witt seip þe word of Crist, þat a good tree may not bere yvel fruyte, ne an yvel tree good fruyte. For þei may not turne as þe wynd, for alle pingis þat shal come mut nedis come as we taken here; and so eche tree here in þis world þat makiþ not þus good fruyte, shall be fellid and putt to be fier to brenne in helle wipouten ende. And þus bi fruyte of preestis shulen ȝe knowe whos þei ben, and herby bewar wip hem, for condicions of her maistris. And it sufficiþ not to seie, Lord, Lord, but it nedip to Men are jus lyve wele to a mannes lyves ende; and so it sufficiþ not to preestis to seie, God be wip you, but þei mut seie wele in herte and wele in moupe and lyve wele, for ellis a man shal not be saved ne broȝt to liknes of pe Trinite. Ne pis lore is not oonly constreyned to fals freris, but generaly to preestis, þat seien þat pei han care of mennis soulis; for worchyng bi riȝt lyf, endid after Goddis wille, makip a man Goddis child and come to pe blisse of hevene. tifled by works.

The parable of the unjust steward.

Sermon 9 — PE NYNDE SOndai Gospel AFTER TRINITE SONDAY.

Homo quidam erat dives et habebat villicum.—Luc. xvi. [1.]

Pis gospel tellip how men shulde make hem frendis of worldely goodis, for reward þat þei shulden have aftir in hevene. Pe parable telliþ how a man hadde a fermour, as keper of a toun, þat was defamyd to him as he hadde wastid his goodis; but not al fulli, for he hadde spendid hem unwarly, but þe lord hadde pe worship. pis lord clepide þis fermour and seide pus to him, How heere Y þus of þeɛ, þat þou wastist my good? ȝife a rekenynge of bi baillyship, for pou maist be no longer in his office. And þis servant seide wiþyne to himsilfe, What shal Y do? for my lord takiþ fro me þis office; delve may I not, and me shamep for to begge; but Y woot what Y shal do, þat whan Yam removed fro þis office, opir tenauntis of þe lord shal resceyve me into bere housis, for goodis þat Y shal do to hem: while Y am in þis office. And he gaderide logidere alle be dettours of his lord; and axide þe first how myche he ouȝt his lord; and he seide he ouȝte him an hundrid barels of oyle. And he seide to him, Take pi caucioun and sitte soone and wryte fifty barellis. And efte he scide to anopir, How myche owist þou? And he seide he ouȝle an hundrid skippis of corn. (Pis mesure of corn is more þan a quarter.) And he badde him take his lettris, bi which he was bounden, and wryte foure score. And pe lord preiside pe bailly of wickidnes, for he hadde warly done; for children of his worlde ben more ware þan children of liȝt in Interpretation per kynrede. In pis parable we shulden wite þat Crist is pis lord, þat is kyng of kyngis and lord of lordis; pis bailly of pis of the parable. • 'toun,' from the A.S. verb týnan, to hedge in or enclose, had originally pretty nearly the same meaning 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.

lord, or keper of his litil toun, is eche man of þis world, seme he never so greet, for emperoure or kyng is tenaunt to pis lord and keper of his litil toun, to regard of Cristis greet lordship. For Crist is lord of hevene and helle and al pis erpe, ȝhe lord of al pis world, wip goodis of it opyn and hidde, and no conquerrour myȝte ateyne to lordship of al pis erpe, for Alisaundre and Julius leften myche to conquere, and God wolde not þat þer lordship were more here in erpe, techinge us þat þe fend prince of þis world hap but litil lordship of children of pryde, alȝif he be now partener wip Crist of mo servauntis of pe fend pan shal come to hevene. But Crist is chefe lord of pe fend and al his lymes, and þei mut nedis serve him oþir wele or yvel, doinge wel þat þei shulden do, or ellis suffringe peyne. And sip Crist hap lent ech man here al þat he hap, and wole axe of his streite rekenynge, how he dispendip it, to ech man of þis world may þis parable be applied; and whanne men dispenden not warly Goddis goodis, panne pei ben defamyd to him as þei hadden wastid hem, but dispending of alle goodis mut sowne to Goddis worship. For alle men shulden knowe þat alle þes ben Goddis goodis, and he wole þat þei be spendid pus to profit of his Churche, and so spekyng of his lord is movynge of mennys conscience, and pus God tellip to men bobe more and lasse, how he knowip her traytery, whan þei done amys, and hou þei ben nedid to die from þis office, and hou þei ben nedid to God to rykene for þis servyse. And sum han drede how þei shal lyve after pis lyf, for after per deep þei may not delve, or do medefulli to þer soule, and shameful þing it is to begge oper of men þat here lyven, or of seintis in hevene, but as þei witen þat þei shulden helpe after þat men han her deserved while pei lyveden here in þis lyf. And so pis fermour grantide pre þingis þat men shulden knowe here in pis lyf. First he grantide þat aftir þis lyf he myȝt not wirche medefulli. Aftir he grantide þat he shulde shame to begge more þan he hadde disservyd. And so stronge beggers here on lyf, ben more unshameful þan ben soulis or in helle or in purgatorie, þat wolen not axe but þat þei han disservyd, for þei witen þat it were veyn to axe more of þer God. But pis baily turnede wisely him to a good conseil; þat while he lyvede

here in erpe he shulde make men his frendis wip goodis of God þat he kepiþ, and þei shulde helpe him whan he is deed. And pus it perteynep to kingis first to do worship to God, and sip to do riȝt to þer servauntis and so to alle men under hem. And pis discharge may baillies do wiþouten injurie to God; for sum men þenken þat þis bailly þat forȝafe fifty barels of oile and perto twenty skippis of corn, dide wronge to his lord, and so þe lord preiside him not wele; but we shal wite þat þis lord is God, and pis bailly lord of þis world, and so God approveþ wele forȝyvynge of mannis rente; and wip graunte of þe cheef lord, baillyes may forȝyve þer dette; and so it were a medeful pinge to worldely lordis to forȝyve dette, and discharge þer pore tenantis of many chargis þat þei ben inne. And so as þis miȝte falle in dede, þat þis bailly was worldly wyse, so hevenly prudence myȝte falle to children of liȝt, but þe first prudence falliþ more comounly pan þe secounde unto men, for pryde and coveitise of goodis blyndip men to do almes, but herfore goodis of fortune ben clepid bi a fendis name, þingis of wickidnessis, for pci ben ofte unjustly delt. But conseil and bidding of Crist, þat is chefe lord of alle, is þat men make hem frendis here of siche goodis of wickednesse.

Sermon 10 — FE TENDE SOndai aftir TRINITE.

civitatem.—Luc. xix. [41.]

Cum appropinquaret Jesus Hierusalem videns pis gospel tellip generaly, what sorewe men shulden have for syne, sip Crist, þat myȝte not do synne, wepte so ofte for synne. For we rede pat Crist wepte pries, and eche tyme he wepte for synne. And so tellip our bileve in storye of pe gospel, pat Jesus seynge Jerusalem wepte peron, for pe 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.'

· it, and seide þat if þou knewe þus synne, þou shuldist wepe as Y do nowe, and certis in þis dai of þee þat shulde be comen in pees to pee, if pou woldist receyve þis day and pees of it, as þou shuldist, for alle þes þingis þat þou shuldist cunne ben now hidde fro þi iȝen. For daies shal come in þee, for synne þat þou shalt do in me, and pin enemyes schulen envyron þee as a palis al aboute, and parre pee in Jerusalem, as sheep ben parrid in a foold, and þei shal felle pee to be erþe, and þi children þat ben in þee, and þei shal not leve in þee stoon liynge upon a stoon, þat þei ne shal be removed, and þi wallis al distried, and þe cause of al þis shal be þe unkynde unknowynge þat þou woll not knowe pe tyme pat God bi grace hap visitid pee. Alle pes wordis weren shewide in dede, as Josephus makiþ mynde of hem, how Titus and Waspasian þe secounde and fourty ȝeer aftir þat Crist was steied to hevene, comen at solempnite of Paske, and ensegiden Jerusalem, and distrieden men and wallis uttirly þat þei founden pere. And pis is a pryvy synne wip which þe fend blindiþ men, þat þei sorewen not more for synne þan þei done for oþir harm; for pus wille is mysturned, and men failen to serve God. And herefore techip Crist hise apostlis þat þei shulden not be aferd for perelis þat shal come for to venge synne þat is done, but þe moste drede of alle shulde be to falle in synne, for þat is worse pan þe peyne þat God ordeyned to sue herof. And pus in foure affecciouns þat ben groundid in mannis wille stondiþ alle mannis synne þat he doiþ aȝens 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 pis tellip þe storye how Jesus wente into þe temple and caste out bope bieris and selleris, and seide to hem þat it is writun, Myn hous shulde be an hous of preier, but ye have maad it a denne of þeves. after he was eche day techinge in þe temple. Crist dide, he techip his Chirche to bygynne for to purge his seintuarie, pat ben preests and clerks þerof, þat ben þe moost cause of synne, and sip purge opir partis, whan þe rote is distried. And pis telde Criɛts wending into pe temple after þes wordis, as if he wolde seie in his worching, pe cause of synne þat Y have told is wickednesse of preestis and clerkes, and herfore Y bigyne at þe temple, not to distrie hem in her And for a long`tyme And in þis dede pat Reformation must begla from the clergy.

Priests are lecorrigible. persones, but to take from hem cause of her synne, and ordeyne þe Churche in temporal goodis as Y have ordeyned hem to lyve. And it is al oon to seie þat þese goodis ben þus sacrid and ȝyven to preestis þat no man may take hem fro pes preestis, and to seie þat Anticrist hap so weddid pes goodis wip preestis þat noon may make þis dyvors; for preestis ben uncorrigible; but þes defamaciouns shulde preesiis flee wip al þere myȝt, and preien þat þei weren amendid bi pe rrdenance of Crist. For resoun shulde teche hem þat þei ben worse pan frentikes, and so þei hadden nede to be chastisid til þis passion were fro hem. For what man wolde bi resoun, kepyng a man in frenesie, ȝyve him a swerd or a knyf bi which he wolde slee himsilf? or who þat kepte a man in feveris, and wiste wele hou he shulde be reulid, and þat þis mete or pis wyne were contrarye to his helpe, wolde ȝyve him at his wille pis foode pat shulde anoye him? so, siþ preestis have goodis of men bope of lordis and comouns, and þei disusen hem þus, þei myȝten and shulden by charite wipdrawe hes brondis þat þus done harme to preestis, and in mesure and manere ȝyve þes goodis to preestis þat he himsilf hap ordeyned him and hise to have siche goodis. And þis may bi charite be wipdrawen by pe ȝyvers perof, sip no man may do yvel to men and not do good to fe same men, but if he be a quyke fend, þat we shulden not putte to seculers. And to pis ende shulden clerkes traveile and procure þat þis þing were done bope for love of Goddis lawe and for love of clerkes and comouns, and ȝif þe fend by envie, þat is enemye to charite, seip þis þing may not be done by pe lawe pat now is sett, he seip pat Anticristis lawe, founden agens Goddis lawe, is strenger pan charite, and Anticrist strenger pan Crist. For pis ende shulden clerkes wepe and preie God þat his ordrenance¹ were kepte in his strengpe and Anticristis lawe putt abac. ¹ordenancies, B.

Sermon 11 — PE ENLEVENDE SONDI AFTIR TRINITE.

justi.-Luc. xviii. [9.]

Dixit Jesus ad quosdam qui confidebant tanquam pis gospel tellip in a parable how þat men shulden be meke and not justifie hemsilf and dispise opir men, for þis is a spise of pride þat men clepen ypocrisie pis parable tellip pat two men wente into the temple for to preye, be toon was a Phariseie and be topir was a publican. De Pharise stood as a proud man and preiede þes þingis bi himsilf; God, Ypanke pee for Y am not as opir men of þe world, robberis, unjust men, avoutrers, as bis publican¹; Y fast twics in þe woke, and ȝyve tipes of alle my goodis. And be publican stood aferre, and wolde not lifle his iȝen to heven, but he smote upon his breest, to figure true confessioun, and seide, God be helplich to me þat am synful. But Crists jugement seip pat, pþis publicane wente hoom, made riȝíful fro þis Pharise for pe mekenesse þat he hadde, for ech þat þus heiep himsilf shal be made lowe, bi peyne, and he þat mekiþ him, bi grace, shal be heyed, by mede of God. Of pis gospel may we wite how þe firste spice of pride, þat is ypocrisie, envenymep gretely be churche, and, for þis ypocrisie is comounly amounge religiouse, perfore biddiþ Crist his disciplis beware wip sour dow of Pharisees, and Crist himsilf expownep and seiþ, it is ypocrisie. Phariseis ben seid, as departid from opir puple, and weren religiouse in Cristis tyme, as Saduceis and Esses. And al pes pree ordris of men Crist distried, and savyd þe persones, sip bope Poul and Nichodeme weren Phariseis, as Goddis lawe seip. And sip al Cristis dedes ben ensaumples to trewe men, many men þenken þat þes newe sectis shulden be distried and þe persones saved, for þus ordeynede Crist maister best of alle; and Y clepe sectis newe mannes ordres, þat oon sueþ anopir as he shulde sue Crist, and so eche secte smatchip³ many synnes; So in B; puplican, A. ¹ smacchiþ, B. The parable of can. the Pharises and the Application to orders. the mendicant

but if it be þat sect which Crist himsilf made, þat Goddis lawe clepip secte of Cristene men, for we shal bileve þat Crist may not do synne in ȝyvynge of his reule to lede Cristene men. And so pis secte is þe beste þat ony man may have, sip Crist, almygty, alwitty, and alwilful, ordeyne pis sect covenable for eche man; but opir newe sectis founden bi mannis witt mut nedis smatche synne for errour of þe fynder. And riȝt as þer weren pre suche sectis in Cristis tyme, so þer ben now monkes, chanouns, and freris; and dyvysyons in þes pree seien dyvysiouns in mennis wille. Al þes pree sectis mote nedis smatche errour, sip þei grounden a perpetuel reule to all men of þes ordres þat þe gospel lefte by wisdom of Crist; and it were woundirful þat þes synful foolis shulde fynde a betere reule þan Crist himsilf fond. For who shulde make a reule to men þat he knowep not, ne hap no maistrie of hem, ne techyng to kepen it? but o complexion and oon elde axip o manere of lyvynge and anopir anoþir, þat þes patrons knewe not. And so oonly oure patron Crist, þat is bope God and man, calengiþ as propre to himsilf to grounde siche ordres, and herfore seint Poul and Petre, wip opir apostolis, fledden to grounde siche ordris for drede of blasfemye. And it were more suffrable to dwelle amonge Sarazynes or opir paynym sectis as doen many Criste men pan to dwellen among sectis of þese newe religiouse. And þat þei seien, þat þei ben erberis betir þan comoun pasture, for erbis of vertue þat growen in hem, certis makinge of erberis in a comoun pasture wolde distrie pis pasture and lyf of þe comouns, bope for dichyng and hegging and delvynge of tounes. And if we marke alle siche erberis in Engelond, þat ben plantid of newe in comoun Cristis religioun, as þei spuylen þe remenaunt of temporal goodis, so, þat is more deel, þei spuyle hem of vertues, for alle Cristene men shulden be of oo wille, and variaunce in siche sectis makiþ variaunce in wille, and gendrip discencioun and envye among men. And herfore ordeynede Crist but pree partis of pe Churche, ech to have nede and helpyng of opir; but certis it is not þus of þese new religions. Of pis treupe may be maad such a good resoun. It is a greet synne of two pingis to chese pe worse, whan a man may as freely have pe betere as þe worse; but þese new ordris ben

worse pan þe sect of Crist, and it is more liȝt, more fre, and more perfit, þan ony oþir sect þat man may chese. And herfore it is a synful errour to chese siche sectis, sip þe ordre of Crist wole betere occupie at þe fulle pan ony siche sect founden of men. And so sip þese patrons han no leeve of God to make siche erberis in his comoun pasture, law of þis cheef lord shulde distrie pes sectis, sip Crist loveþ more his comounes þan þes newe erberis. And þus menep pe gospel þat þe pridde servaunt of God shal constreyne men to entre and soupe wip him in hevene, bope men in comoun weyes and þes þat dwellen in heggis, and pus was Poul constreyned to crepe out of his hegge, and holde pe sect of Crist, forsakinge þe sect of Pharisees; and pus pis publican þat was a comoun laborer was beter pan pis

Sermon 12 — FE TWELFIE SONEDAY GOSPEL AFTIR Trinite Sonday.

Exiens Jesus de finibus Tiry.—Mark vii. [31.]

the deaf and damb man. Pis gospel tellip a myracle of Crist to make men to love him The healing of and trowe in his power; how a deef man and a doumbe was helid of Crist. Jesus wente oute of be contree of Tirus and he cam by Sidoun to be water of Galile, and he cam þourȝ a countree pat men clepen Decapolios, which contre conteynep ten citees wiþynne him, and men of þe contre brouȝten to him a deef man, and doumbe also, and preieden Crist to putte to him his hond, for þei conseyveden þat bi þis shulde Crist fully hele hym. And Crist toke pis syke man aside fro þis puple, and putte his fingres into bope his ceres, and spittinge, wip his fyngir Crist touchide his tonge, and Crist lokynge into hevene wiþ a deulful chere seide to pis syke man, Be þi wittis opened; and anoon weren his eeres opened for to here, and be bond of his tonge was opened for to speke ariȝi. And Crist bade pes men to publishe not þis myracle; but ever þe more þat he bad þus, ever þe more þei prechiden, and ever be more þei woundriden, and seiden amonge hemsilf þat Crist hadde done

Four senses in which Holy Writ is to be understood. alle pingis wele, for he made deefe to heere and doumbe men lo speke. It is seid comounly þat holy writt hap foure undirstondingis. Pe first undirstondinge is pleyne, bi letter of þe storye. pe secounde undirstondinge is clepid witt allegoric, whan men undirstonden bi witt of þe lettre, what þing shal falle here bifore þe dai of dome. Pe pridde undirstondinge is clepid tropologik, and it techip how men shulden lyve here in vertues. pe fourþe undirstondinge is clepid anagogike, and it tellip how it shal be wip men þat ben in hevene. We shulde knowe pis secounde witt of pe gospel, for it is bileve of Cristene men in erpe; we shulden bileve pat mankynde felle fro pe staat of innocence for Adams synne and Eve, and Jesus, God and man, bouȝte mankynde fro pe fendis prisoun, as þis gospel tellip. And so oure Jesus wente fro þ. lond of Tirus, whan he wente fro pe bosim of pe fadir of hevene, for Tirus is makyngª, and God made of noȝt bope aungels and men and al pis brood worlde. He cam bi Sidon, þat is angel kynd, whan he grette oure Lady bi servise of angel, and pis angel Gabriel wip all opirs stondinge heelden pees wip God, and leften þe firste synne, and Sidon is helpe or leevynge siche synne. But oure Lord Jesus wente out to þe water of Galile, for he took pe staat of man slydun from innocence; for Galile is a wheel whirlinge or passinge; and so dide mankynde aftir þat it hadde synned. Crist came þurȝ þe cuntre þat hadde ten citees, for he cam bi alle-men þat weren segid wip þe fend; and pes men ensegid þus ben al pes citees, and mankynde pus ensegid bryngip to Jesus hir kynde, þat was deef and dombe by þe synne of Adam, ffor þei leften to heeren God and herden þe fend, and trowiden to be fendis lore, and lefte þe lore of God, and so weren þei deef to heere of God what þei shulden do. Jesus took mankynde pat bus was syke, not in ech persone but singulerly in oon, and Crist putt his fyngirs in eres of pis dombe man, whan he appliede his virtue, sutili worchinge, for to teche man how he wente fro God, and wip his spotle he touchide his tonge, whan he ȝaf him virtue to herye God riȝtli. And so Crist hadde sorewe of pes two synnes of • Tzor, the Hebrew name of Tyre, signifies a rock. Galil, whence Galilee is derived, means in Hebrew, circle, or circuit. (Smith's Dict. Bib.)

man, and bad þat þe bond of his witt shulde be opened. But Jesus bad þat þei shulden not preise him herfore bi his manhede, and for pis mekenesse þei preisiden him more bi his godhede, and seiden sop þat he made alle þingis 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, bop in mandementis and conseilis; and herbi þei lerneden to speke; and so pre 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 riȝt speche to speke opynly Goddis lawe, and so, biside þes virtues to heere and to speke, God moved mankynde to do as þei shulden; and so mai men see how myche þei ben to blame pat ben dombe and deef in þis manere of worching.

Sermon 13 — Þe þRITTENÞE SONDAY Gospel aftir TrINITE.

Beati oculi qui vident quae vos videtis.—Luc. x. [23.]

of the Good Samaritan. pis gospel tellip bi a parable how eche man shulde love his The parable even cristene; and, for siȝt pryntid in us of manheed of Crist techip þis lore graciously, perfore bigynnep Crist and seip on þis manere. Blessid ben þe eyen¹ þat seen þat ȝe seen; for Y seie to ȝou, þat many kyngis and prophetis wolden se pat ȝe seen and siȝen hem not, and here wordis þat ȝe heeren, and herden hem not. And lo a wyse man of lawe roos and temptide Crist, and axide, Maistre, what shal Y do to have þe blisse of hevene? For he wiste wele bi skile þat it was not ynouȝ to see pe manheed of Crist for to come to heven; for many þingis, as Scariop and bestis, siȝen Crist, þat weren not able to have blisse. But Crist seide to pis legistre, What is writun in þe lawe? how redist þou? And he answeride and seide, þat pe lawe biddip þat a man shulde love pe Lord his God of al his herte and of al his soule, and of al his strengbis, and of al his mynd, and his neiȝbore as him silf. ¹iȝen, B; eyne, C.

Interpretation of the parable. And Crist seide to him þat he answeride riȝt; do he pis indede, and he shal lyve in blisse. But þis lawier wolde justifie himsilf, and perfore he axide, who was his neiȝbore. And Crist iolde him a parable, þat was sutil in witt, for Crist lokynge on him seide him þis parable, how a man wente doun fro Jerusalem into Jerico and felde in þefes handis, þat dispuyliden him and fastiden many sores on him and wenten and leften him halfe quyke. And it fell þat a preest passide pe same wey; and he siȝ him lye pus hirt, and wente awey and helpide him not. And a deken, whan he was niȝ But a Samaritan making | pe place, and siȝ him sich, passide awey. his weie bi þat place cam bi side him, and siȝ his state, and hadde mercy on him; and he cam nyȝe, and bond his woundis, and helde in hem bope oile and wyn, and put him upon his hors, and brouȝl him in to stable of a toun, and þere he did cure of him. And anopir dai he toke two pens, and ȝaf hem to be hosteler, and bade him have cure of him, and seide þus, What ever þou ȝyvest over, whan Y come aȝen Y shal pay pee. And whan Crist hadde seide þis parable, he axide of þis man of lawe, which of þese þree men semede him to be neiȝbore unto þis syke man þat þus fell into beves handis. And he seide, þat þe pridde man, þat dide mercy on him. And Jesus seide to pis legistre, Go pou and do riȝí so. pis man of lawe þat is here nemed was neþir civilian ne canonistre, but he was man of Goddis lawe þat wolde lerne þe wey to hevene. And Crist supposip to þis wise man þat ech man is to opir a neiȝbore as nyȝ as he may, sip þei ben bope of o kynde; but of neiȝborishep of place or dwellinge or of worldes ffrendship shulden men not recke here; but we shulden wite þat alle men þat God ordeynep to blis ben ful breþeren bope of fadir and of modir, sip God is þer fadir, and his Chirche is per moder. And so techip Crist in þis parable, how ech shulde be to opir neiȝbore in good wille, bope for we came aile of Adam and Eve, and specialy for we came goostly of Crist and his Chirche and þei ben oure nexte and most fadir and modir. pis man pat cam doun fro Jerusalem to Jericho is oure firste eldris, Adam and Eve, for þei camen fro siȝt of pees to state of slydyng, as þe moone. pes peves þat woundiden him ben þe fendis pat temptiden him, but þei lefte lyf in him, as God ordeynede him to blisse; but þei drowun fro pis man goodis of virtu and of

kynde, and woundiden him bope in bodi and soule, and lettiden him to live just lyf. pis preest þat passide first bi mankynde and siȝ myscheffe þat it was inne, weren patriarkes, bope bifore þe lawe, and in tyme þat God ȝaf law. Pe dekene pat passide bi þis weye weren prophetis and opir seintis þat weren bineþe þes first seintis, as dekenes ben under preestis; and bope þei knewen þat þei myȝten not helpe nciper oper men ne hemsilf fro þe synne þat þei fellen ynne bi tempting of þe fend. But þe pridde Samaritan, þat was Jesus, helpide mankynde, for he was an alien as anentis his godhede, and he was keper of man bi bope two kyndis þat he hadde, and he myȝte not do synne, sip he was bope God and man, and hadde not personale beynge of mankynde as oper men hadden, siþ he hadde a ful beynge bifore tyme þat 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 feiþ of Crist; and he putte in wyn þerwiþ, 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 broper and to bere our syne; alȝif he ouȝte not for his synne; he brouȝte mankynde in to a stable, whan he helide men in þis Chirche; and pis is but a litil stable to regard of al þe Chirche; and he curide men in þis stable bi sacraïnentis and hevenly ȝiftes. And on opir daie, after tyme þat he was deed, whiche was pe tyme of grace, and þe sunne was newe sprongen, he ȝaf two pens to pis keper, bope of his godhede and of his manhede, to fede mankynde til þe daie of dome. And so þe keper of þis stable is alle þes men þat God hap chosen to fede his Chirche wip his lawe, and Cristis godhede wip his manhede ben sufficient herfore, for þei ben wiþouten ende, as þes serkelis of two pens; and what ever þat prelatis travcilen unto spede of Cristis Chirche, Crist wole at þe daie of dome ȝelde hem graciousely; and so ech trewe prelat þat helpip Crist to hele his Chirche, is trewe neiȝbore to be Chirche and doi}, in part as Crist did.

The healing of the lepers. Mystical inter Evetation of

Sermon 14 — ÞE FOURTENŢE SONDAI GOSPEL AFTIR TRINITE.

Cum iret Jesus in Jerusalem, transibat.—Luc. xvii. [11.]

CHRIST Wole teche bi pis miracle in þis parable þat riȝt bileve is ground of mennes salvacioun. Whan Jesus went to Jerusalem he went purȝ Samarie and Galile, and whan he wente into a castel, ten meselis comen aȝens him, and þei stooden aferre and crieden on him as bei myȝten, and seiden, Jesus, comandour, have mercy on us. But whan Crist siȝ þes leprous men cryinge þus, and stondinge togidere afer, lest þei blemyschiden oper men, he bad hem go and shewe hem to preestis, as God bad in þe olde lawe, and as þei wenten, þei weren heelid of her lepre. And oon of hem, whan he siȝ pat he was þus heelid bi miracle, turnede aȝen to Jesus wip a greet vois preisynge God, and he feld doun in his face bifore Cristis feet, and pankide him; and þis man þat þus cam aȝen was a Samaritan. And Jesus spake and seide bus of þis dede þat was fallen, Ne ben not ten maad clene, and where ben oper nyne? Pere is noon founden þat cam aȝen, and pankip God, but þis alien. And Crist seide unto him, Rys and go whider þou wilt, for þi bileve hap made pee saaf. To be witt of allegoric', bitokenep pis dede of Crist how he was wendinge to hevene, þat is clepide Jerusalem, and he passide by Samary and Galile, or he went to teche, þat he wolde save bope hepene men and Jewis. For it is knowen of Samarie pat þei weren not of Jewis kynde but aliens þat dwelliden þere, fro þe time of conquest of þat lond. And ten kynredis of Israelis sones weren ever putt out, as now ben Jewis, and herfore pe Jewis loveden not pes Samaritanes, and to pe repreef of Crist þei clepide him a Samaritan, þat he grantide in a manere, and denyede þat he was ledd by þe fend. Cristis wendinge in to be castel bitokenep his litil Chirche, þat is armed wip virtues as pe castel is kepte fro enemyes; ten leprous men ben alle pe synful þat mekeli axen forȝevenes of per synnes. pei stooden first fer fro Goddis folk; and siþ þei 1 allegorik, B; allegorie, C.

Priestly abeo. less the sim lution not efficacious has been at ready becive by God. pardons. wenten to Cristis preestis, and bifore þei comen to hem God assoilide hem of per synnes; for God séip in þe psalme how man in purpos to leve his synne seide þat he wolde shryve him to God, and God forȝaf him his synne. And so Crist tauȝte bi pis dede pat assoilinge of men is not but gif God assoile bifore, as God himsilf assoilide pes leprous. And so preestis assoilen as Goddis vikeris, according to Goddis assoilinges, and ellis þei assoilen no more pan preestis of þe olde lawe heelide men of þer lepre, and þat myȝt þei not do. pis alien þat cam aȝen to panke God of his helpe, bitokenep trewe Cristene men þat dwellen in þis bileve; þes nyne þat ben many moo bitokenep men out of bileve, þat trowen þat it is ynouȝ þat her preest assoile hem, and specialy þe hey preest, how evere he erre in jugement, and how þei lyven bifore or after, þes men þat pus ben Sale of church assoilid. And aȝens þis eresie shulde trewe preestis crye fast, for bi pis synne is synne hid, and assoilyng bouȝt and sold, as who so wolde bye an oxe or a cow, and myche more falsely. We shulden come aȝen to Crist, and confesse bope his kyndis, and make covenaunt wip him to leve oure synne frɔm hennsforþ, and þenke how Crist bad þe woman go and wille no more do synne. For pis covenaunt, kept wip sorwe of synne and Goddis grace is ynow, alle ȝif men speken no more wip preestis; but speche wip hem is nedeful in þat þat þei techen men pis treupe, and mennys ordenaunce may not reverse þis sentence; and þus we graunten þat ech þing þat Petre bonde or assoilid on erþe, or ony viker of Petre, in þat þat þei acorden wiþ God, is bounden or loosid in hevene, and ellis not, for ellis þei ben fals. And so ordenaunce of men in byndinge and assoilynge bryngiþ in many errours and lettip trewe prechinge. But Bede seip pat pes Beda's inter leprouse men bitokenen heritikes of many colours þat shulden stonde aferr fro men, and turne to Crist bi riȝt feiþ, and knowe pat Crist bi his word myȝte have mercy on hem; and aftirward algatis þei shulden be aliens fro Pharisees. And so alle synful men shulden crye mekely wip pes leprous, þat Crist þat is bope God and man shulde have mercy on þer synne, for he is lord wipouten eende, and þei han yvel wrappid him, and so her synne • The meaning seems to be, 'And even then, after having been healed, these lepers would still be counted aliens by the Pharisees.' pretation.

is so greet þat but if Crist of his power and of his grace forȝyve þis synne, it may never be forgyven. And for pis þing seip þe Chirche in per preyeris þat oure God makip moost his myȝt knowen in sparynge and havynge mercy; for ȝif Crist dide not so, no synful man myȝte be saved. But we shulde undirstonde þat as God is mercyful so he is riȝtful, and hatiþ men þat breken covenaunt; and perfore holde we covenaunt to God, and disseyve we not oure silf, for God may not be disseyved, however preestis bigile us. No man can serve two mesters

Sermon 15 — PE FIFTENDE SONDAI GOSPEL AFTIR TRINYTE.

Nemo potest duobus dominis servire.—MATT. vi. [24.]

pis gospel techip men hou þei shulden be bisye for blisse and leve oper worldely bisynesse pat lettip men fro pis. First seip Crist pis principle þat ech man shulde trowe, þat no man may wel serve two fulle lordes, for opir shai he hate pe toon and love be topir, or susteynen cause of þe toon and ‹lispise þe topir; þus algatis he servep amys.-If he serve hem togidere, pe cause is more pleyn; and if he serve first þe toon and sip pe topir, oper he servep amys be toon or pe topir. In alle pes resouns we shul suppose þat þe gospel spekip of siche lordis þat nouþir is wel servaunt to oupir, as ben God and þe fend; for if þer ben two lordis and pat oon serve wel þat opir, a man may serve wel to hem bope, as we seen al daie; but þe gospel undirstondip of siche cheeſe lordis þat han not above hem anoþir cheef lord. And so is pis world dyvydid in two maner of lordshipis pat ben Goddis and pe fendis, for, alȝif þe fend have no propre lordship, nepeles he calengip to have greet lordshipe, and so • Proper fiefs were those only which were held on condition of military service, in which case there was a mutual benefit. Improper fiefs were those held upon condition 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, L. 181.

maugre his he servep to God, and pis servise is unpropre, as is þe fendis lordship, sip he serveþ not God to his owne mede but aȝens his wille he profitip to Cristis Chirche, and þus for generalite of lordship of Crist, he seip, who is not wip hin is aȝens him, and pus seip Crist wel, þat we may not serve God and richesse of be worlde, for þei ben contraries; for as we may not serve þe fend wip servise of God, so we may not serve þe world þat is þe fendis servant. But in al pis speche we shal speke of riȝt servise and of unpropre servise þat þe fend mystakiþ, and jan we may see how siche heed servise may not acorde to God and to be world. For ȝif a man traveile for goodis of þis world, and hap riȝt entent for to worshipe God, he servep not be world, but it servep him. But it is ful hard to have siche riȝt entent, for sich entent mut be mesure of bisynesse, and noumbre of traveile, and weiȝt¹ of mannys wille, and herfor forbedip Crist bisynesse of foode and hilyynge, for aboute þes two pingis shulden men sonnest be bysye, and Crist spekip of bisynesse most principal in man. And so trewe men witen wele þat ech ·man shulde cast al his bisynesse in God, as seint Petre biddiþ, and pus seip Crist, þat we shulde not be bisye to oure lyf what we shulden ele, ne to oure bodi what we shulde be clopid wiþ; for sip lyf is more pan mete and mannis bodi more þan cloip, as God ȝyvep man þes two, so wille he ordeyne for hem. Biholde ȝe be foulis of Je eire, how bei sowen, neiþir repen, ne gederen not in to bernes, and ȝit God fedip hem, and sip ȝe ben more worþ þan þei, God wole take more heed to you. For as ȝe bisien ȝou not of þe bodi, so shulden ȝe not bisien you of hilyynge perof. For what wolde it profite to man to bisye him pus about his bodi, sip he may not cast þerto a cubite, over þat kynde ȝyveþ him. And pus sip God bi kynde of man ordeynep for mannis bodi, he will ordeyne for þe lesse, how mannis bodi shulde be hilid. And if þou seie þat many men bi þis shulde sterve for defaute of mete, wel Y wote bi my bileve þat no man shulde faile of mete unto harmynge of his soule, but ȝif his synne be cause perof, and so þat it be good and just þat he faile pus of mete; and pus Y rede þat God bad foulis and pore folk fede his prophete, and fedde | 1 Kings xvf So in B; wisse in A, weyȝɛ in C.

him as best was to profite of his soule. And of clobis what ben ȝe bisye? loke ye to be lylyes of þe felde, how þei growe and ben ched and pei traveilen not pereaboute, ne spynnen for þer cloip, and ȝit Salomon in al his glorie was not cled as oon of þes is, for shap and coloure of lely flours is not made bi mannis crafte; and so, if be hay of þe feld þat now is, and to-morewe is brent, is pus cled bi Goddis wit, myche more wolde he clope men, þat he tellip more by. And so litilnes of bileeve makiþ men þus to be bisy, for þei witen not what manere of þing is profitable for mannis soule, and so, Be we not bisye what we shal ete or drynke or wiþ what pingis oure bodi shal be atired, ffor al sich pingis seken heben men faste, and so seke we first þe kingdom of God and riȝtwysnesse of him, and all siche þingis shal be cast to us. Aȝens þis lore synnen men of þe world, ȝhe preestis and clerkes and men of religioun, for þei bisien hem for atire and for foode also, pat profitith not to per soule, pat God forfendip here; and, for breking of pis heste brekip þe ten comandmentis, and al men of þis world ben ful nyȝ to breke it, perfore Crist and hise apostlis, and Baptist, and oper prophetis kepten hem ferr fro pis peril, lest þei slydun perinne. And Crist wip his disciplis wolde not be weddid wip habitis ne manere of penaunt¹ metis, lest þei weren to bisie for nouȝt, and hou evere we denyen þat we ben to bisye here, nepeles Goddis lawe, pat is Crist, shal rykene wip us and juge us at þe daie of dome, wher pis be sop þat we seyen, and pan worship of þis worlde and curtais manere þat men axen shal not excuse us, but resoun shal be our juge.

Sermon 16 — PE SIXTEEN SONDAI GOSPEL AFTER TRINITE.

Ibat Jesus in civitatem quae vocatur Naym.—LUOax vii. [11.]

PIs gospel tellip of a myracle pat Crist dide of a deed bodi þat was be secounde of pre þat Crist reiside fro dep to lyf. And so tellip pe gospel þat Jesus wente in to a cite þat is clepid Naym So in B; penant, A; poynant, C; penaumos, E.

Mystical inte pretation of wip his disciplis and ober puple. And whanne he cam nyȝ þe ȝate! of pe citee, cam a cors þat was born to be biried, þat was a childe of a widowe, and myche puple of pe citee cam wip þis widowe and made sorewe. And whan Crist sawe bis widowe, he hadde mercy upon hir, and bad hir wepe not; but he went and touchide pe beere þat þei baren and þes men þat baren þe beere stooden stille to see the ende. And Crist seide to be dede bodi, ȝounge man, Y bidde be aryse; And þe ȝounge man þat was deed sate up and bigan to speke, and Crist ȝaf him to his modir. Al pe puple hadde drede, and preisiden God, and saiden, þat a greet prophete roos amonge hem, and þat God hadde visitid his puple, for this miracle þat þei seien. De gospel tellip of pre dede bodies þat Crist reiside fro dep to lyf. pe firste was be persones douȝter þat he reiside wipin þe hous; pe secounde was his widowes sone þat he quykede in pe ȝate; pe pridde was pe stynkyng careyne pat he quykide in pe grave. And þis bitokenep pree synnes pat God forgevep in þis worlde. pe firste bitokenep ful consense for to do aȝens God, but it comep not out in deede, as pe maideiracie. lay in pe hous. pe secounde bitokenep pe secounde synne, whan a man to wickide wille puttep to a wickide dede, but he comep not to custom as dide Laȝarus þat was biried in a grave, and pis is pe ȝong man þat we speken of stonding in þe ȝate. pe pridde synne addip to pes two a long custom to ligge in synne, and þis is Laȝar þat foure daies lay stinkinge in his grave. pe secounde is a widowes sone, for siche synners wanten God, and so þei, failinge of spouse, of þe Chirche may wel be clepid a widowe, but þei han sorwe of her synne, and opir neiȝboris also. Crist biddip þe beere stoonde whan he ceessip men of her synne; and he touchip pe bodi, whane he ȝyveb hem contricion, and he comandip it to arise, whanne he comandip medeful werkes, and pis man bigynnep to speke, whanne he pankid God in grace, and Crist ȝyvep him to his modir, whanne he makip him helpe his Chirche. And pus wente Crist into Naym, whanne he entride newe to his Chirche; for Naym is as myche to say as flowynge or movynge, for þe Chirche first flowide wip synne, and sip was moved to God by bemes of pe Holy Goost, whan it hadde grace to come to him. Wip Crist wente his disciplis and a greet route of folk, for

Attack on the many weren helpers of God to bringe his Chirche to riȝt staat. Pe ȝate of þis citee is entree to religioun of Cristis Chirche, in which gate ben many ȝonge men, blynde and deed goostli, for þei knowen not Cristis religioun how it passip alle opir. And so in þis ȝate ben two maneres of dede men. To summe lokip Crist, and quykep hem in grace, and ȝyveþ hem power and wille to come clene to his order. And wite þat al oþer ordris ben chargious to men as myche as pei adden to Cristis religioun, ffor noon addicioun is worþ but ȝif Goddis lawe grounde it. Sum men ben deed in þis ȝate þat Crist aquykeþ not, but lasten in her olde errours to her dep dai; and ben þes þat taken a lyf ungroundid in Goddis lawe, and pes men lasten in her errour out of pe bondis of Goddis lawe, and ben born fro pe ȝate to be beried in helle. But þere is a privy quykenynge pat God doip neiȝ pe deep, þat we can not telle of, but if God wil shewe it us, and þerefore folis jugement shulde be fled in pis mater; and pus þes men þat baren pis beere to putt þis deed man in erpe, ben men þat consenten and procuren to wickidnesse. And so upon þes pree synnes God hap mercy here, but upon þe ferpe synne God ceessip never to punnishe, for þei synnen to be deep, and so aȝens the Hooly Goost, þat God mut needis punishe wiþouten ende, for þis synne may have noon eende in helle. In þis mater we shulden bewar of peril of ypocrisie, for many feynen hem in statis, and done reverse in her lyf, and ȝit þei seien þei ben perfiter pan weren þe first clerkis of Crist. And þus enemyes of Cristis religioun chalengen to be of his ordre, alȝif þey done even þe contrarie to name þat þei beren; as pe Pope shulde be moost meke man, moost servysable and most pore, as we ben tauȝt in Seint Petir þat was Pope next after Crist. And now men seyen þat þe Pope mote nedis reverse pis ordenaunce, and have more power for to do þingis þat touchen excellence, and þus bishopis þat shulden be clerkis and pore men, as apostlis weren, ben moost lordis of þis world, and reversen apostlis lyf. Sum tyme weren mounkes lewede men, as seintis in Jerusalem; and panne þei kept hem silf fro synne as seynt Bernard berip witnesse; but now monkes hen turned unto lordis of his worlde moost ydel in goddis travaile, and seyen þat þei ben betre monkes pan weren þe first

seintis. And so freris, þat weren breperen in Crist, and not chargeous to pe Chirche, neipir in noumbre ne in cloþing, ne in mete ne in housynge, ben even turned aȝen fro þe first lyf of hem, and it bi þer ypocrisie pei blynden þe Chirche many ȝatis, and pus names of offices and names of virtues also ben changid bi ypocrisie, and cursed men reulen þe world.

Sermon 17 — PE SEVENTENDE SONDAI AFTIR TRINITE.

Cum intrasset Jesus domum cujusdam.—Luc. xiv. [1.]

The healing of the man that dropay. pis gospel techip men how þei shal not by þer hiȝ staat hide þere synne, and disturble þe ordenaunce þat Crist hap made. Pe story tellip hou Jesus entride in to a Pharisees hous on a Satirday to ete wip him, and þei aspieden to take him in defaute; hd the and a syke man in dropesie was þer bifore Crist. And Jesus spake to wyse men of pe lawe, and to Pharisees, where it were leveful to hele in pe Sabot; and þei weren stille, lest þat resoun wente aȝens hem; but Crist toke þis syke man, and heelide him þanne bifore hem, and Crist axide hem þis demaunde, þat ȝif þer oxe or þer asse felle in pe diche, wolde þei not drawe him out in þer sabot daie; and þei wisten wel þat þei shulden by bileve of pere owen lawe, and þei myȝte not answere him to denye þat he axide. And upon þis arguyde Crist þat myche more it were leveful to helpe in þe Sabot a man put in more peril, sip þis work is more spirituel, and man is beter þan a beest. And, for þe synne of þese men stood in pryde of her statis, Crist tolde hem a parable, techinge hem how bei shulden chese pe first statis; þat God lovede moost, þat was moost meke, statis, but þei chosen as proude men þe first statis to be world. But. Crist biddiþ in his parable, Whan pou ert biden to be feste, sitte not in þe first place, lest a more worshipful þan þou be beden to þe same feest, and þe lord of þe feste bidde pee, ȝive pis man stede, and put þee doun out of þi place, and þan shalt þou bygynne wiþ shame for to holde pe last place. And herfore whan þou art beden to a feste, sitte doun in þe last place,

so þat he þat hap beden pee seie to þee for þi mekenesse, Frend stye more up; þanne shall þou have worship and joie bifore hem þat sitten at pe feste. For ech man þat heiep him by presumpcioun shal be mekid bi God, and he þat mekip him in his soule shal be heyed bi God. Pere we shal undirstonde þat Crist spekip not here of worldely feste, ne of place, for þanne his sentence were nouȝt; for þan strif shulde be for place, and oonli oon shulde do Cristis bidding, and so Crist shulde ordeyne discencioun wipouten fruyt among men; and herfore shulde we undirstonde þat þis feste is þe laste soper, þat shal be in heven of seintis aftir þe day of dome; and þe last place at þis feeste shulde be mannis reputacioun, bi whiche he shulde not presume to be in heven bifore opirs, but reste mekeli in þis þat he shal come to hevene. Eche man shal hope for to come to blisse; and if he lyve febly and make pis hope fals, himsilf is cause whi his hope is suche. Ffor pis fals hope, pat sum men do clepen dispeir, shulde have anopir qualite, and it shulde not be sich, whan we witen þat we shulden hope for to come to hevene, after we maken comparisoun bytwene us and opers; and many men for pryde hopen to passe opers, and suche presumpcioun of hope is sittynge here in hey place. We shulden reste in pis hope þat we shal come to hevene, and leve sich veyne comparisouns, lest we setten us here to hey, and pis is pe last place þat þe gospel spekip of. And pus siche false presumpcioun of heynes of state, and aftir þis presumpcioun, of heyenesse in hevene, makiþ a man to come at þe laste to pe loweste place in þe world, þat is to seie, to depe helle, pat is pe myddil of þe world. And so spekip þe gospel on two weies of pe last place. The laste place here stondip in meke reputacioun, but þe last place at pe day of dome stondip in dampnacioun. And so knyttip Crist wel þe helynge of pis ydropesie, for as ydropesie is an yvel of fals gretenesse of mennys lymes, and comep of unkyndli watir bitwene pe fleish and þe skyn; so pride of worldly goodis, þat ben unstable as pe watir, makiþ a man in ydropesie, and falsely presume of himsilf; as many men in greet astaate and in ryches of pis, worlde penken þat þei shulden þus in heven be bifore opir men. For, as bei supposen now, þei lyven to God aftir þer staat, and so þei profiten more in þis world pan

done men under hem, and after þat þei profiten more, pei shal be heiȝer in hevene, and so þei seien, as þei shulden hope to come to hevene, so shulde þei hopen here to be heier in hevene. But siche proude men, and presumptuous of her staat, shulden traveil in virtues þat þei begilen not hem silf; and perfore techip þe wise man, þat ever þe more þat þou be here, ever be more meke pou shuldist be, in al manere of mekenes. And so, if pou be greet here, þou shuldist reste in þe last place, and suppose mekeli of þi silf wipouten siche comparisoun. Ffor who is he þat may seie he servep 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 per state; and so statis of men may cause per dampnyng deep in helle, and for uneven service here in statis, may men ben ful lowe in hevene. pe lessoun of pis gospel is litil coud in þe Chirche, for lordis stryven wip hem silfe, and religiouse among hem silf, about heyenes of per staat, and þe rote of al þis is pryde. And þei shulden wite þat states here ben harmful unto men, but ȝif men after her statis serven treuly to þer God; ffor falsnesse in statis makip men to be low or dampned. The lesson of ride, this gospel is both in the inity and the

Sermon 18 — PE EIȜTENDE SONDAI AFTIR TRINITE.

Accesserunt ad Jesum Pharisei audientes.—MATT. XXü. [34.]

pis gospel tellip how Crist distroiede sectis, techinge us how we shulden traveile suying Crist in þis. Pe storye of þe gospel seip þat whan be Phariseis hadden herd þat Crist hadde stemned¹ Saduceis, on of þe Phariseis, þat was a doctour of lawe, templide Crist on his wise, and axide him pis question, Maister, which is a greet mandement in þe lawe? And Jesus seide to him þus, Pou 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.'

The modern Pharisees are supposed by many to be of the shalt love pi Lord God of al pi herte, in al þi soule, and in al þi mynde; þis is þe firste and þe moste mandement of alle. And pis mandement is pe first of pre of þe first table, ffor pre of þe first table techen to love God, and conteynep pre partis answeringe to pe Trinite. It is seid comounly þat in tyme of Crist weren pre sectis of religions, Pharises, Saduceis, and Esses, but of þe two first makip þis gospel mencioun. pe firste was moost myȝty, and perfor it lastide lengest; for aboundance of goodis, and long rotyng in þe sect, defenden þes sectis, and maken hard to distroie hem. But Crist distriede pes sectis and savede þe persones; as Poul and Nichodeme weren makid bi grace Cristen men. And herfore seip þis gospel, þat Crist stemned¹ Saduceis, not þat he distriede hem, siþ he lovede þer persones; and so Crist distriede þe errours of Phariseis, as he distriede pe errours of þe oper two. Sum men þenken licly þat þis doctour þat here temptide Crist, dredde him of his sect þat Crist shulde distroien it, or ellis enfeblen it, as he distriede pe myddil sect, and þis is more licly pan þat þis 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 þei putten abac goddis lawe and magnifien þer ordres; and þus þei failen in þe first mandement, and so in al oper. And many men trowen not ne supposen þat þei ben men of holi Chirche, but supposen þat þei ben lymes of þe fend. But he loves God of al his herte þat loveþ him of al his witt; and he loveþ God in al his lyf þat lovep 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 seip. And herfore we shal not take be word of oure God in veyn. pe pridde part of þis mandement, answerynge to be Holy Goost, biddiþ þee love pi God in al þi mynde, sip he is mynde of pe Fadir, and of be Sone, and love of hem two; for undirstonding in a man, and acte of him, þat is his lyf, and refleccioun of lyf, þat is mynd 1B here reads stemnede, in agreement with A; C has stoned or stilled. 'This is the reading of B; A has bibolden; be boldun, E.

and wille of soule, bitokenep to Cristene men her God, pat is pe Trinite. And herfore biddiþ Goddis lawe, have mynde to holde pin halidai. And pan we loven pis Trinite perfitli as we shulden, whan we loven it more pan ony opir þing; and as many men þenken, ȝif þis Pharisee kepte pis, he shulde leve þis straunge sect, as shulden þes newe religions.—Pe secounde mandemení, þat is sevene, biddiþ þe love þi neiȝbore as pou lovest pisilfe, and þat art þou tauȝt by kynde, and in þese two mandements hongiþ al þe lawe and be prophetis. And whan þe Farisees were gedrid, Crist axide hem a questioun of þing þat þei shulden bileve, What hem pouȝt of be kynde of Crist, and, whos sone Crist is; and þei seiden, He is David sone; and Crist replied aȝens pis, how David clepide him his lord, sip Crist is David sone, and porer man þan David was. Pe psalm tellip how David seide of þe Fadir and þe Sone, pe Lord, pe Fadir, seide to my Lord, Sitte up on my riȝt side as long as Y putt þi enemyes in helle a stool undir þi feet. And sip þis dampnyng shal be ever, God grantide here to Crist þat he shulde ever sitt in hevene on his Fadir riȝt hond; Ffor ȝif David clepip him Lord, how is pore Crist David sone? And þei myȝte not here answere Crist, ne dursten not axe him more fro þat dai. -And here convyctide Crist þes men of open untreupe in hir bileve; and so mente privily þat þes sectis shulden be distried, sip he shal reprove þe worlde of þe synne of untreupe. And it semep to many men þat alle þes sectis synnen þus, for þei loven not hir God as þe gospel biddeþ here; for ȝif þei loveden wel God, þei shulden kepe þis word of him. Generaly pes newe sectis loven more per owen ordre pan þei done pe ordre of Crist, which he ȝaf his owne persone; and þan þei loven her sect more pan þei loven þe sect of Crist. pis sect of Crist by þat is lasse þat þei putten in þes newe sectis; sip þei, kepinge Cristis secte, bi þat maken his sect more; and it is oon to love a þing and to willen þat þing good; but þei wolden þat al pis world were suget unto per sect. And, Lord! if þat men wolden undirstonden, what it is to love a þing; and whanne men loven, loven þer god over al opir þingis; panne heresie of þes newe sectis, and opir errours in þe worlde shulden be more knowen unto folk pan þei ben now for ypocrisie. Pes ypocritis seien þat þer sectis and al þe deedis þat þei done is groundid upon The new sect order more love their own than the of Christ.

Crist, and is Cristis religioun; and so pei have none newe ordris, but new customes, þat þei may leve; and so þei shulden seie bi resoun þat þer be not many ordris of freris, ne accepcions of persones to helpe or to punishe men; sippe ech man of Cristis religioun is of alle manere ordre; and so lawe of apostataas and of opir reulys þat þei have founden, shulden ben contrarye to hemsilf, as freris dedis reversen pis lawe. The miracu jous cure of the paralytic. Mystical inter pretation.

Sermon 19 — DE NYNTENÞe Sondai GOSPEL AFTIR TRINITE.

Ascendens Jesus in naviculam.—Matt. ix. [1.]

pis gospel tellip of a miracle þat Crist dide before pe peple, and þerwip reprevyde pe scribis; and how he doip awei synne. Pe story tellip how Jesus steyȝe in to a boot, and cam to his cilee, and it is seid comounly þat he rowide to Galilee, and cam in to Nazarep, þat was citee of his birþe, and þere þey brouȝten him a syke man by palsie, liynge in a bedde. And Jesus seynge her bileve, seide unto þis syke man, Have trust, sone, þi synes ben now |forȝeven pee. And sum scribis seiden wiþinne hemsilf, Jesus blasfemep in þis word. And whan Crist saw hir þouȝtis wiþinne, he seide, Whereto þei þouȝten þus yvel in her hertis ? And bi þis word he tauȝte hem þat he was God, for oonli God mai þis wise wite, what a man þenkip wiþynne. Crist axide hem, Where is it liȝter, to seie, þi synnes ben forȝyven þee, or ellis to seie, rys and go as if Crist wolde mene pis resoun, he þat hap power to do þat oon, hap power to do hem bope. And Jesus seide, For ȝe shulde wile hat Y have power to forȝyve synne, he seide to be man in palasie, Rys and take þi bedde anoon and go hool in to þi hous. And he aroos and wente in to his hous on þat manere pat Crist bad him, and be puple seynge his ping dredden, and glorifieden God pat ȝaf siche power to men. As to Jesus and his disciplis, pis storye of Crist may betoken þe lyf þat Crist lyvede here; so þat þe takyng of his boot bitokenep his manheed, or þe bodi of his modir; for mannis bodi is liche a boot. In pis boot Crist

: wente over be water of peynes of þis worlde, and wente not oonli into hevene, þat is propre citee of Crist, but into Nazarep, in which Crist dide pis miracle. But bope men and aungels offred to Crist mankynde, þat was smyten in palesie; for propirte of pis yvel palasie is a sikenesse groundid in synewis of a man, pe which sinowis ben unstable to move a man as þei shulden; and moistnes of þes senewis þat ben wrappid in moist þing is a cause of þis yvel, as philosophris seyen. Shaking in þe palesie is unstabilnesse of bileve; for eche article of þe troupe shulde have a synowe for to lede it, and al þes articlis shulde come of Crist, þat is heed of holy Chirche. And, for þes þat offriden pis man ben o persone wip him, þerefore biddip þe gospel wel, þat Cristis sone shulde truste in him, and Crist forȝevep him first his synne of untreupe þat he was inne, for untreupe is pe first synne pat comep unto man, and it fel not to his lord to gyve but a greet ȝyfte, siþ ech ȝyfte þat man ȝyveþ shulde answer to þe ȝyver. But scribis þat knowen not Cristis godhede seien þat Crist blasfemed in þis, for al oonli God may forȝyve synnes; but Crist techip þat he is God bi þe werkes þat he doip, for it is yliche' liȝt to do miraclis bi himsilf, and to forgyve synnes, for noon but God may do þes þingis. And herfore Crist helide mankynde of his goostly palesie, and put bileve in opir men þat Crist hadde power to do pus, and þus wente mankynde, þat God hadde ordeyned unto blisse, fro error of his olde synne into pe hous of Cristis Chirche. But here men douten of pe letter, wher prelatis may forgyve synne, and it semeþ þat þei may, for preestis may assoile of synne, and it is al oon to assoile men of synne and to forȝyve be same synne. And it semeþ þat preestis mai not forgyve synnes unto men, for þere is noo synne here but if it be offence of God; but no man mai forȝeve þis but ȝif it be God him silfe. And so it semeþ þat oure prelatis may not here forgyve synne. Sop it is þat men mai here forȝyve trespas done to hem, and remitte mannis iniurie as much as in hem is, but not remitte uttirly synne done aȝens God. Here it is nede to undirstonde how preestis assoilen men of synne, and how preestis forgyven synne, 1 ¡lich, B; eliche, C. Limits of bition. priestly

for bope ben conseyved wel and yvel: preestis may assoile of synne if þei acorden wip keies of Crist, and if þei discorden fro pes keies, pei feynen hem falsely to assoile. And so on two maneres men may be assoilid of her synnes; and first pryncipaly of God whan Goddis injurie is forȝoven; and þe secounde is assoiling by a turne þat preestis han; and if þis assoilinge be trewe, bei kepen þe boundis þat God ȝaf hem, and his assoilinge han preestis as vikers of goddis wille. And pere lien many disseitis in suche absolucioun, for if þis assoilinge be trewe, it mut acorde wip Cristis assoilinge, and to such assoilinge is needful bope witt and power. And so on two maneres may a man remitte or deny þe trespas þat is done to him, and so remitte synne; first remitte wronge of God, þat is propred unto God, or ellis dismitte wronge of his broper in þat þat it is made aȝens him. And so remission is complete pat perteynep oonly to God, or ellis remissioun incomplete þat men shulden have generaly, for ellis Crist wolde not teche men to preie on pis maner, Forȝyve us, Lord, oure dettes of synne, as we forȝyven oure dettours. ȝif ony man wolde telle more pleynly pis sentence bi Goddis lawe, Y wole mekeli assente perto, ȝif þei grounden þat þei seien; and ȝif ony man prove þis fals or aȝens Goddis lawe pat Y have seid now here, Y wole revoken it mekeli, but wele Y marke þat þis gospel seip pat God ȝaf sich powèr to men, but pis gospel seiþ not þat God ȝaf þis power to men. The parable of the mar riage of the king's son.

Sermon 20 — PE TWENTIÞE SONDAY GOSpel aftir TRINITE.

Loquebatur Jesus cum discipulis.—Matt. xxii. [1.]

pis gospel tellip in a parable what men shulde trowe of pis Chirche fro hennes to be dai of dome, as it is touchid sumwhat bifore. Jesus spake wip hise disciplis in parablis and seide pus. pe rewme of hevene is maad liche unto a man þat is a kyng, þat made wedding to his sone; and sente his servauntis to clepe pes men pat

weren beden to pe brydale; and, for þei wolden not come, he sente opir servauntis and seide, Seie ȝe to men þat ben beden, Lo Y have made redy my mete, my boles and my volatils¹■ ben kild, and al opir þingis ben redy; come ȝe faste to be feste. But þei dispisiden his biddinge, and sum wente into his toun, and sum into his chaffarynge, and token þis kyngis servauntis, and punishiden wip conteke and killiden hem. And pe kyng, whan he say pis, was wroop, and sente his ostis, and loste þes mansleeris, and brente hir citee; and seide pan to his servauntis, Metis of þis bridale ben redy, but men clepid were not worthi; perfore go ȝe to eendis of weies, and whomever ȝe finde clepe ye to be mete. And þes servauntis wenten out, and gedriden men al þat þei founden bobe good and yvel, and þe bridale was fulfillid wiþ men sittinge at þe mete; al ȝif þei weren not alle ful served. Pe Kyng cam in to se his gistis, and saw bere oon wiboute bride clopis, and seide to him, Frend, how entredist þou hider wiþouten bride clopis ? and he was doumbe. And pan þe lord bade hise servauntis to bynde him bope hondis and fete, and sende him into utter derknesse, þere shal be wepyng and gnastige of teep. For many ben clepid and fewe ben chosen. pe kyndom of hevene is þe Chirche, þat takiþ name of pe Heed, as pe gospel spekip comounly; and so þis rewme is liche a kyng; þat is þe Fadir in Trinite; and þis kynge made a mariage to Crist þat is his sone, and to þis Chirche þat is his spouse, and to damyselis perof. For, as Salomon seiþ, foure degrees ben in pis Chirche; sum ben quenes, sum ben lemmannes, and sum damyselis; but oone is spouse þa: conteynep alle pes pree, and þat is al holi Chirche. And pus pere ben many chirches, and a newe chirche wip Crist; ȝhe al pe chirche of men and aungels is newid bi þe Incarnacioun.-Þe servantis of his spouse bidden men to þe feste, whan þei moven men to come to blisse bi per just lyfe; and pes servantis weren prophetis and apostolis of Goddis two lawes; but þei weren clepid specialy whan Cristis birpe was shewid hem, for as it was seid bifore, þan alle þingis weren made redi; and many men in boþe ¹ volatiles, E. contact, B; comtec, E; conteke, C; this is unquestionably the right reading; see Glossary. • That is poultry, Fr. volaille. Interpretation of the parable.

þes tymes wolden not come þus to pis feste. After þes servantis he sent opir, as men þat nexte sueden pe apostlis; and bolis and volatils weren slayn, and mete was redy to pis feste. pe boles bitokenen þe olde fadris, as patriarkes and David, for þei diden bataillis of God, and turneden his enemyes wip her hornes, and ȝit þei kepten ful bisili þe grete mandementis of God. pe volatils þat serven seyntis at pe secounde cours of þis feste ben seintis of pe newe lawe pat wip pes mandementis kepten Cristis conseilis; and ȝit men forsoken to come notwipstondinge sample of þes seintis. And sum wenten aftir lordship of his worlde, and sum after chaffare of þis worldely richesse; but sum slowen Cristis servauntis, as emperours of Rome and preestis. pe king of hem was wroop herfore, and sente his oostis out to Jerusalem and slow þes sleeris of Crist, and brent per citee, as Josephus tellip. And pis dede done in Jerusalem þe two and fourty ȝeer after þe deep of Crist bitokeneþ þe vengeaunce of God for sleing of Cristis membris. And þus men þat stoonden bihynde, bope in þe olde lawe and in pe newe, weren unworþi to fille pe nombre þat God ordeynede to be saved. And now in þes laste daies God bade hise servantis clepen men boþe good and yvel in to pe Chirche þat weren out of pe riȝt weye, and wenten bi weyes of errours þat weren hard for to wende; and so as Petir in his first fishinge toke two manere of fishes, sum dwelliden in þe nette, and sum borsten þe nette and wenten awey; so here in þis Chirche ben sum ordeyned to blisse and sum to peyne, al if þei lyven justly for a tyme. And so men seien comounly pat þere ben here two manere of chirches, holy Chirche or Chirche of God, pat on no manere may be dampned, and be chirche of pe fend, þat for a time is good, and lastiþ not; and þis was nevere holy Chirche, ne part þerof. But þe king aftir þis feste came in at þe dai of dome, for God shewip him panne to alle, for he knowip alle mennes lyf; and þes pat wolden not laste in grace weren not clopid in bride clopis; and alle þes ben o man þat hadde noo witt to answere God. But, for his man wip parts of him profitide to Cristis Chirche, and was of þe same kynde wip Crist, Crist clepip him frend, as he dide Judas; but alle þes men can not answere how

þei entren in to þe Chirche, for it was told hem opynli þat þei ben traitours but if þei lasten, and ben more worpi to be dampned þan men pat nevere entriden pus. And so al siche men token peyne bi just jugement of God, þat þer willis shulden be bounden and per profitable werkes, and shulden be cast in to helle, where men shulden wepe and gnaste wip teep; wepynge shal be sensible sorowe, and gnastynge shal be wantinge of blisse. Wherfore men shal moost grutche, sip þei myȝt liȝtly have come to blisse, and aftir þis þei shal have noo wille neiper to desire ne to wirche wel, and pus many men ben clepid, but few ben chosen to blisse.

Sermon 21 — PE OON AND TWENTIE SONDAI GOSPEL AFTIR TRINITE.

Erat quidam regulus.—JoH. iv. [46.]

pis gospel tellip how a kyng, þat sum men seien was an hepene man, bilevede in Crist, and disserved to have a myracle of his sone. Pe story seip, how in Galilee was dwelling a litil kyng, in pe citee of Capharnaum þat hadde a sone ful syke of pe feveris. And whanne he herde telle pat Jesus come fro Jude to Galilee, he came and mette him on þe 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, Ȝe bileven not in Jesus but if ȝe se signes and woundris; as þis man bilevede not in þe godhede of Crist, for if he hadde, he shulde have trowide pat Crist myȝte have savyd his sone ȝif he hadde not bodily come to þis syke man and touchid him; but þis kyng had more herte of helpe of his sone pan he hadde to be helid of untreupe pat he was inne, and perfore he tolde not herby but axide eft Crist to hele his sone. And in þis forme of wordis¹ in which he shewide his untreupe, Lord, he seide, come doun bifore þat my sone die. But Jesus, as wise lord and merciful, heelide his sone 1 Wormes, B; wordis, C and E. The healing of the nobleman's son.

The inner sense of Scrip tere. in siche manere þat he myȝte wite þat he was bope God and man; Go, he seide, pi sone lyvep. And perwip Crist tauȝte his 'soule bope of his manhede and godhede, and ellis hadde not pis king trowid; but þis gospel seip pat he trowid, and al his hous; and upon pis treupe he wente homward and mette his men upon be wey, bat tolden him þat his sone shulde lyve, for he is coverid of his yvel. And he axide whan his sone førde beter, and bei seiden, þat ȝistirdai pe sevenpe houre pe feveres forsoke pe child. And be fadir knewe bi his mynde þat it was þe same houre þat Crist seide, pi sone lyveþ, and herfore bilevede he and al his hous in Jesus Crist. And perfore Jesus seide sop, þat he and men liche to him trowen not but if þei se bope signes and woundris; it was a signe of þe sike child þat he dide werkes of an hool manª, but it was a greet woundir þat bi virtue of þe word of Crist a man so ferre shulde ben hool, for so Crist shewide pat he is virtue of Godhede, þat is everywhere; and pis virtue mut be God, pat dide pus pis myracle. pis stori seip us pis secounde witt þat God ȝyvep to holy writt, þat þis litil kyng bitokeneþ a mannis witt bi synne slyden fro God, þat is but a litil king in regard of his maker; and his sone was syke on þe feveris, as weren þes hepene folke and þer affecciouns pat comen of per soulis; but þei hadden a kyndli wille to wite pe treupe and stonde þereinne. pis kyng cam fro Capharnaum, þat is, a feld of fatnesseb; for man fattid and alardid¹ wendip awey fro God. Pis mannis witt, whanne he herde pat Jesus cam to hepen men, and þat bitokenep Galilee, þat is, transmigracioun, mette wip Jesus in pleyn weie, and lefte his hepene possessioun, and preide God to heele his folke pat weren syke bi goostly fevere. But Crist sharpide þes mennis bileve, for feiþ 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-nahamlet of Nahum. oum, means (Bib. Dict.) • See p. 30, note: ·

aboute erpely goodis. But, for men trowiden pe godhede of Crist, þei weren hool of þis fevere, whan þei forsoken þis world and putte per hope in hevenly goodis. Pes servauntis ben low virtues of pe soule, which, worching ioyfulli, tellen mannis witt and his wille þat þis sone is hool of fevere. Pis fevere bitokenep shakyng of man bi unkyndli distempoure of abundaunce of worldely goodis, þat ben unstable as þe water; and herfore seip Seint Jame þat he þat doutip in bileve is lyke to a flood Jumes §. 6. of þe see þat wip wynde is born aboute.—þat þes servauntis tolden þis king þat in þe sevenpe houre fevere forsoke þis childe, bitokenep a greet witt, as Robert of Lincoln shewip. First it bitokenep þat þis fevere goip awey fro mannis kynde bi seven ȝiftes of pe Holy Goost, þat ben undirstonden bi þes houres. And pis clerk dividip pe dai in two halves bi sixe houres, so þat al þe daie bitokeneþ liȝt of grace þat þat man is inne. Pe firste sixe houres bitokenen joy þat man hap of worldely þing, and þis is bifore spiritual joy, as utter man is bifore spiritual. But in þe firste houre of pe secounde halve leveþ gostly fever man, for who so evere have worldely joie, ȝif he have grace on sum manere, ȝit he tremblip in sum fevere aboute goodis of pe world; but anoon in pe sevenpe hour, þat is pe firste of þe secounde halfe, whan wille of worldely þingis is lefte, and spiritual þingis begynen to be loved, þan þis shakynge passiþ fro man, and goostli helpe comep to be spirit. And so shadewis of list of sunne fro þe sevenpe houre in to pe niȝt ever wexen more and more, and þat bitokenep goostli, þat vanite of þis world semep ay more to mannis spirit til he come to pe ende of his lyf to lyf þat ay shal laste. And so pis man trowip in God, bop wip undirstonding and wille, wip al pe mayne of his hous, whan al his wittis and alle his strengþis ben obeshinge to resoun, whan þis fever is þus passid. Of pis undirstondinge Direction to men may take moral witt how men shal lyve, and large þe mater as hem likep. preachers

The parable of the indebted servant. Interpretation.

Sermon 22 — PE TWO AND TWENTIE SONDAI GOSPEL AFTIR TRINITE.

Simile est regnum caelorum homini.-Mat. xviii. [23.]

pis gospel tellip bi a parable how bi riȝt jugement of God men shulden be merciful.-Pe kyngdom of hevene, seip Crist, is lyke to an erpeli kyng þat wolde ryken wip hise servauntis. And whanne he hadde bigun to rekoun, oon was offrid unto him þat owid him ten thousand besantis, and whan he hadde not to paye of, be lord bad he shulde be soold, his wyf and his children and al þat he hadde, and þat þat he ouȝt þe lord shulde be algatis paid. Pis servant fell doun and praiede þe lord and scide, Have pacience in me, and Y shal quyte pee al. Pe lord hadde mercy on him, and | forȝaf him al his dette. Pis servant went out and found oon of hise deltours, þat ouȝt him an hundred pens; and toke him and stranglide him, and bade him paie his dette. And þis servant felle doun and praiede him of pacience, and he shulde bi tyme ȝelde him al pat he ouȝte him. But þis man wolde not, but wente out and putte him in prisoun, til he hadde paied þe dette þat he ouȝte him. And oþir servauntis of þis man, whan þei seyen þis dede, mourneden ful myche, and tolden al pis to be lord. And þe lord clepid him, and seide unto him, Wickide servant, al þi detle Y forȝaf þe, for þou preiedist me; ne bihoved bee not to have mercy on þi servant, as Y hadde mercy on þee? And þe lord was wrop, and ȝaf him to turmentours, til he hadde paied al pe delle þat he ouȝte him. On pis manere, seip Crist, shal my Fadir of hevene do to you, but ȝif ye forȝyve, ech on to his bropir, of ȝour free herte pe trespas þat he hap done him. Pe kyngdom of hevene is holy Chirche, of men, þat now traveilen here; and pis Chirche bi his heed is lyke to a man kyng, for Crist, heed of pis Chirche, is bope God and man. pis kyng wolde ryken wip his servantis, for Crist hap wille wipouten ende to rykene wip men at pre tymes. First, Crist rykenep wip men whan he techip hem bi resoun how myche þei han hadde of him, and hou myche þei owen him; pe secounde tyme Crist

rykenep wip men, whan in þe houre of mannis deep he tellip hem at what point þes men shal ever justli stonde; pe pridde rekenyng is general, þat shal be at þe daie of dome, whan þis jugement generali shal be opynli done in dede. As anentis þe first rekenynge, Crist rekenep wip riche men of þis worlde, and shewip hem, how myche þei owen him, and shewip bi riȝtwisnesse of his lawe how þei and þeires shulden be sold, and so make aseep" bi peyne of þingis þat þei perfourmeden not in dede. But many sich men for a tyme have conpuncioun in herte, and preien God of his grace to have pacience in hem, and þei shal in þis lyf serve to Crist treuly. And so Crist for ȝeveþ hem upon pis condicioun. But þei wenden out, and suen not Crist þer lord in mercy, but oppressen per servauntis pat owen þem but a litil dette, and putten hem in prisoun, and þenken not on Goddis mercy; and opir servantis of God bope in þis lyf and in þe topir tellen to God þis felnes, and preien him of venjance. No doute God is wroop at pis, and at two rekenyngis wip man, he resounep þis cruel man, and jugiþ him justli to peyne. And þerefore Crist biddiþ, bi Luk, al men to be mercyful, for Lake vi. 36 þer Fadir of heven þat shal juge hem is mercyful. But we shul undirstonde bi þis, þat þis mercy þat Crist axip is noping aȝen resoun, and so bi þis just mercy men shulen sum tyme forȝyve, and sum tyme shulden þei punishe, but ever bi resoun of mercy. Pe resoun of mercy stondip in þis; þat men myȝten do cruely þei done justly for Goddis sake, to amendement of men; and men may mercyfully reprove men, and punishe hem, and take of hem þere just dettis for beterynge of þese dettours. On þis manere dop God þat is ful of mercy, and seip þat he reproveþ and chastisiþ his wantoun children þat he loveþ; and þus Crist reprovede Pharisees, and punishide preestis wip opir peple, and punishiþ mercifulli alle dampned men in helle, for it stondip not wip his riȝt þat he punishe but mercifulli. God ȝyvep goodis of kynde bi grace to pes men þat he dampneþ, and if he punishide hem more, ȝit he medlip mercy. But here men shulden be ware þat al pe goodis þat þei han ben goodis of her God, and þei nakide servantis of God; and þus shulden þei warly flee to take • By suffering pain, make amends for neglected duties.

pere owen venjance, but venge injurie of God, and entenden amendement. pus Crist, mekist of all, suffride his owne injurie in two¹ temptaciouns of þe fend, but in þe pridde he saide, Go, Sapan, and reprovede him sharpli bi autorite of God.-pus Moises, myldest man of alle, killide many pousand of his folk, for þei worshipiden a calfe, as þei shulden worshipe God. And þus in oure werkes of mercy liep myche discrecioun, for ofte tymes oure mercy axip to venge and to punishe men, and ellis justises of mannis lawe shulden nevere punishe men to þe deep, but ofte tymes þei done amys, and þei witen not whan þei done wele, and so religioun of preestis shulde leve sich jugementis. to Caesar.

Sermon 23 — Pe pre AND TWENTIÞE SOndai Gospel.

Abeuntes Phariseei.-MATT. xxii. [15.]

PE storye of þis gospel tellip how pe Phariseeis casten to disseyve Crist bi wordis of ypocrisie. And so þe Phariseeis Paying tribute wendinge out, fro þe weye of treupe, maden a conseil bi hem silfe to take Jesus in speche, and first þei spaken fagynge wordis, as ypocritis doen, but ȝit þei senten her disciplis, and comen not hemsilf, lest þei weren convictid bi wisdom of Crist. Pei sente to Crist two puplis, Jewis and Erodians, to witnesse aȝen him what ever he hadde seide, or aȝen þe Jewis, or aȝen þe emperoure. Maister, þei seiden, we witen wel þat þou art sad trewe, and be weie pat ledip to God pou techist in treupe, (and pou takist noon heede of man, but booldli techist þe sobe,) for þou reckest of no man but puttist God bifore. And aftir þei axiden þis questioun of Crist, þat he shulde telle pat him pouȝt, and not bi oper mennis witt, where it where leveful to ȝyve taliage to pe emperour. Hem pouȝte þat Crist shulde nedis seie ȝhe or nay; ȝif he seide ȝhe, he spake aȝen pe Jewis, for pei calengiden of So in B and C; A has to.

þer fadirys to be suget to no man; and ȝif he seide nay, he were aȝens pe emperoure, and so on ech side hem pouȝte pat Criste was take. But Crist shewide first pe purpos of pes ypocritis. Whan Jesus knewe pe wickidnesse of þes fals men, he clepide hem ypocritis, and axide whereto þei temptiden him. And efte Crist toke a meene weye, anopir þan þei þouȝten on; Shewe ȝe me, seide Crist, þe moneye of þe taliage; and þei shewiden him a peny. And Crist axide over, whos ymage is pis, and whos writing above? And bei seiden, it was be emperours. And Crist af hem þis answere, general and sutil, ȝyve ye to be emperoure þat is his, and to God pat is His. Bi which word it semep pat Crist approvede pe emperour and subieccion to him in þat þat he makip Goddis pees; and servise propre to God shulde be kepte to Him; and so Cristis wordis myȝte no man disprove. Here men may touche þe malice of ypocrisie, for þere is no wers synne, ne more general, ne more venymous; for it is more yvel þat it þus contrariep to treupe, siþ an ypocrite feynep him holy, and he is a fals fend. And herfore reprovede Crist ypocrisy of ordris, for he wiste wel þat þei shulden after do more harm in þe world. Ffirst sich ypocritis lyen on hemsilfe, and seien þei done for holynesse what evere þat þei done, and so þei venymen first hem silf, and afterward oper men. And it is more general þan many opir synnes, for ech state of men is blemyshid wip þis synne, but first and moost, religions and clerkes, for þere is no spedy cause whi þei usen siche habitis but to devyde hem in holynesse fro pe common peple, sip as medeful werkes myȝten þei done in seculer habitis, and more privily, as Crist biddiþ us be holy. And herfore Crist biddip to be war wip sour dow of Phariseis, sip þere is no resoun to ypocrisy but to shewe menys synne¹, and to disseyve on ech side bop þe ypocritis hem silfe and opir men þat dwellen wip hem. And so her religioun serveþ to crye þat þei ben holy, and to make dyvysioun bitwixe hem and oper men. And sip liknes is cause of love amonge men, sich dyvysioun is cause of envye and hate. Goddis lawe and kynde techip þat ech beest loveþ beest like to him, and so experience techip pat oon ordre loveþ his broþir more þan a strange man 1 So B and C; A reads lyve. The evils of hypocrisy, especially the of the orde

Friars ought not to beg, nor have great bouses aȝen þe reule of charite. And sich gedring of lumpis bi sensible signes hap not autorite of Crist but raper repreving. For upon Good Friday Crist ordeynede him to be clopid pries aȝens sich weddinge wip clopis of colour and shap; and as Crist seip in reprof of siche sectis, Kynrede of hordom sekip siche signes; alle pe dedes pat þei done sownen to ypocrisie, and aȝens no men spake Crist sharplier. And alȝif freris seien þat þei beggen for charite, whan þei have prechid for siche beggyng, and þat Crist beggid so, and bad hem begge þus, nepeles al pis speche is poudrid wiþ gabbinge, and, as ypocritis done, pei seken þer owen avantage and not be worship of Crist, ne to profite of his Chirche. For if þei diden, þei wolden sue Cristis reule, and leve chargyng of þe puple bope in noumbre and begging, and leve her heye housis þat þei propren unto hem, sip Crist hadde no propre hous to reste in his heed. And as Macometis lawe takip myche of Cristis lawe, and meddlip opir lawis, and pere comeþ in venym, so doip Anticrist in þes newe sectis; and as þei bringen in breperen bi falshede of lesyngis, so ben þer ordris groundid in falshede in ech side. And siche men mote needis disturble holy Chirche; and þus seculer clerkes ben ful of ypocrisie, bop popis and bishopis and clerkes under hem. Crist forfendide to putte miraclis þat he had done to pe manhede of him for errour in bileve; but þe fend dredip not to feyne absoluciouns and indulgencis wip opir ȝiftis, þat God grantide nevere, to spuyle men of her money, and not for soule hele; for pan wolden þei ȝyve freely þes ȝiftis, as Crist ȝaf himsilf and bad opirs do. And þus lower clerkes traveilen bi water and bi londe for to have benefices and propre possessions, more þan pei done for helpe of mannis soulis; and how ever þei speken, þei lyven al in ypocrisie; and þus whan men fiȝten, pleden, or chiden, charite is not þere ende, but pride and propre havynge. And pus it is of seculers þat ben weddid men; and so charite of men is blyndid bi ypocrisie, so þat no synne of pis world lettip now more charite; and so ypocrisie is more general synne, and more pryvy sin to begile men, and werst to distroien þe comoun peple, and al þis figureden Pharisees aȝens Jesus Crist.

Sermon 24 — PE FOURE AND TWENTIE SONDAI AFTIR TRINITE.

Loquente Jesu ad turbas, ecce princeps¹.—MATT. ix. [18.]

De pis gospel tellip of þe firste dede bodi þat Crist reiside to lyf, and how Crist helide a womman as he wente pidir. storie tellip pat, as Crist spake to be folk, a prince came to him and worshipide him wiþ honoure, and seide to him, Sire my douȝter is now deed, but come and putte þi hond on hir and she shal lyve, bi vertue of þe. We shal undirstonde þat in tyme of Crist weren princes of preests, as princis of knyȝtis, as Nichodeme was a prince, and bishopis of Jerusalem weren clepid princes of preestis, and þis man here, þat was keper of a synagoge, as now ben persones; and pes men hadden comounly wyves and children, as preestis han wers now, for þei han out of wedloke. And Jesus roos up, and suede þis 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 touche be hemn of be cole of Jesus, Y shal be safe for holynes of him. And Jesus turnede agen, and lokide on hir, and say her bileve, and saide bus to hir, Affie þe, douȝter, þi bileve hap made þee saif. And þe womman was saved from þe same hour. Pe gospel of Mattheu tellip ferper, hou Crist came to be hous of þis prince þat þe wenche lay deed inne; and whan Crist say mynystralis, and folk makinge nois, he badde hem go þenne, for þe wenche is not dede but slepip. And bei scorneden Crist, for þei wenden þat he had errid. And whan be folk was cast out, Crist wente in to be hous, and toke pe hond of be wenche, and saide, Wenche, rys up. And he wenche roos, and dide werkes of lyf. It is seid bifore how þis firste bodi þat Crist reiside from dep to life bitokenep siche men þat ben goostly deed, for ful concense to synne; but þei do not be dede wiþout; and þat is bitokned þat þe wenche was in pe hous ȝit. Pis prince is mannis pouȝt, þat kyndly hap sorewe þat þe spirit of it is þus fillid wip synne ; The healing of the woman with an issue blood, d the raising of Jarur daughter. Clerical celibacy. So in B; A bas principes. * See p. 39.

of churchpardons and dispensations. and pus it preiep to God pat pis douȝter be quykened. And whan Crist entrip to be soule of þis maiden and movep wip his worchinge hond þe spirit of it, þan it risep to lyf and worchip by grace. And here men noten, how a ligginge man, þat shulde be areisid up, shulde bede his hond and þe reiser shulde take it, and so bi strengpe of hem bope shulde þe man rise. Ech man in synne lip¹ at þe erpe, and God helpiþ many men to rise up to grace, and if þei wirchen wip God to þis werke of lyfe, God wole make hem stonde, and comfort hem to wirche. pis woman þat was heelid, as Crist wente to pis hous, of þe flix of blood pat she hadde twelve ȝeere, is every persone of man combrid wip synne, where it be symple persone or gedrid of many; and þes twelve ȝere bitokenen double age of two kyndis of man bi which Poble fatility he dwellip in synne. But man may spende al þat he hap aboute opir fisicians and gete him absolucions, ȝhe after þe daie of dome, and many indulgensis, wip lettris of fraternite, þat bihotip' him to come to hevene, as soone as he is deed, and ȝit mai þe flixe of blood rennen wip al þis, and he may be depper in synne wip al pes dispensis. And herefore mekenesse of Crist is a special medicine, þat a man þenke hou he is in pe last place beden of Crist to soupe wip him in hevene. And pus pis cloping of Crist ben seintis þat he cloþid, and þe last of his cloping is pe last place þat men shulden repute hem inne bi mekenesse of herte, and doing awey pes presumpciouns comen þei þus bihinden, and Crist bi siche mekenesse ȝyveth hem grace to leve synne, and pis is beter pan medecynes þat fesicians sellen. And siche men ben confortid bi wordis of Crist, for Crist helip noone bodily but if he hele hem of synne, and þus ech storye of myraclis of Crist mai be inoralisid to a good witt, ne is it no perel to varie in siche wittis, so þat men varien not fro þe treupe, ne fro good lore, for þe Holy Goost, autor of þes wordis, ordeynep men to have al sich wittis, and he ordeynep þis tixt to move hem herto. Hou shulde sich sense be error in man? But siche wordis axen good jugement, for many heretikis seyen þat þei han witt of God, and ȝit it mai be oon of þe fendis heresies. Here men douten comonly whan men synnen dedely ¹ liip, B. So in B; fecicisians, A ; fesicianes, C. beten, B; bibeten, C.

wiþinne in þer soule, and done noon yvel dedes wiþouten in þer bodi þat anoien men. And men moven over how resoun mai assente to ony synne of man, sip ech synne is aȝens resoun; and ȝit sum men seien þat it is alon resoun and mannis spirit; and so ȝif mannis spirit assente, resoun assentip; for mannis spirit hap al vertues in man honginge on him, and it mut nedelingis' do what ony of þes vertues doip. Here we shulen conseyve þat it is not nedeful here to wite Mortland 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 pat man hap two wittis, oon hongip on his bodi and hap many partis; anoþir is aboven his bodi, þat dwellip wip his spirit, whan þe spirit and pe bodi ben departed atwynne, and þis vertue in a man is sum tyme clepid resoun. And so, as in þe first synne Eve temptide Adam, and Adam synnede not bifore he hadde assentid, so in ech synne in an hool man þe flesh temptip pe spirit, and it synnep not bifore it have assentid❜ to lustis of pe flesh. And so power of þe spirit, þat sum men clepen resoun, assentiþ aȝen resoun to fleishli likingis, and so þe spirit is nedid to consente pus, but it is not constreyned, sip it assentip freeli. And bi þis may we se hou argumentis gone awei bi equivocacion of wordis þat men speken, as a man hap many wittis bope fleishli and spiritualy, and so many maneres he assentip to a pinge. But sum foolis per ben þat seien þat a man hap no vertue of soule, but ȝif it be þe same soule, and þis errour bringiþ in oþir, and þus resoun of man is sum tyme clepid treupe pat God causip wiþouten ende, ȝif a man die, and sum tyme vertue of man þat goiþ wip þe soule is clepid resoun of man to anopir witt. Bi pis may men see sumwhat, how þei shulden answere to be doutes pat ben maad, and to oper also, for we shulde bileve þat men may be dampned for synne in her soule, ȝif þei worche not outward, for oryginal sin and actual' also, and pus mai men be saved for pouȝtis in þer hertis, al ȝif þei done not outward meritory werkes; and pus mai men done harm to opers bi pouȝtis of herte, and profite also to hem, ȝif þei ben ferre from hem, and sip spiritual harmynge or profite is myche more bodili profite. ¹modeli, B; nedely, C. So in B; A has amentiþ. So in B and C; accual, A.

The fret miracle of the loaves and

Sermon 25 — PE FYVE AND TWENTIþ SONDAI GOSPEL AFTIR TRINITE.

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

pis gospel tellip a myracle how Crist fedde pe folk; and pis miracle techip men bope good feip and vertues. It is seid bifore how Crist fedde pe folk þus twyes, and of pe secounde fedynge it is seid bifore, and of þe first fedynge shulde we speke now. pc gospel seip þus, þat þis miracle was don whanne Jesus hadde cast up his eyen and seiȝ þat myche folk was comen to him, to here Goddis word, he saide to Philip, Whereof þei shulden bigge breed for to fede þis folk, for he wiste þat þei hungriden. pis seide Crist to Philip for to tempte him, for he wiste ful wel what he hadde to do. And Philip seide to Crist, þat loves of two hundrid pens ne sufficiden not to hem, so þat ech on myȝte take a litil what of breed. But anopir disciple, Andrew, Petris broþir, seide, per was a child þat þere hadde fyve barly loves, and þerto two fishis, but what woldin þes be amonge so myche folke. And Jesus bade his apostlis to make þe men sille doun to mele, for þere was much hay, þat þei myȝte sitte on, and þe men weren sette as il were fyve pousand. And Jesus tooke þan þes loves, and whan he hadde panked God, he delide hem to be sittinge men, and also of pe fishis as myche as þei wolden. And whan þei weren fillid, Crist seide to his disciplis, gedre ȝe be relif þat lefte, pat it perishe not. And þei gedriden and filden twelve coffynes barly loves, þat weren lefte of þis folke þat eten. wha: bei hadden seen be signe of þis myracle, saiden among hemsilfe, þat þis is a verrey prophete, þat is come in to pis world, as prophetis bifore hadden told. We shal suppose of þis myracle pat it is dyverse fro pe topir; for ellis Mark wolde not have told þes myraclis so dyversly and in diverse places, for þat oon hadde • See Sermon VII. In this word, by which Wyclif (as well as both Wycliffite versions of relif of fyve And þes men, in loco) simply Englishes the optvous of the original, we seem to have the source of the word 'coffin.'

An allusion to the institution Priests. þen be fals, and it hadde be superflue to þus have told þis tale; and herfor we shal suppose þat þes weren two myraclis þat weren do in þis maners as pe gospel tellip. And we shal suppose over þat as Crist quykid pre men for a notable cause, who so koud¹ undirstonde it, so he made pes two festis, for a certeyn resoun. And it is seid comounly þat as þe noumbre of two is þe first þat comeþ from oonhede of noumbris, so þe two feestis bitokenen þat men for þer synne ben fallen in þis nede to be fedde pus. For, if man hadde stonde in þe staat of innocence, he shulde have had no nede to be fedde þus, for man shulde have feelid no peyne bifore þat 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, perfore he felde pus twyes in peyne for his synne. And God tellip suche treupes on diverse maneres, now for o cause, and now for anopir; and pus bi þis resoun curatis of puplis, ȝif þei ben hooli in bodi, ben pore feble men. Þei ben pore men, ȝif þei kepen her ordre, for þei shulden sue Crist in poverte, nerrer pan oþir comounes, and pei ben feble, for þei have nede of sustenaunce þat þei shulde not have hadde in state of innocence; and þei mai not, as Crist, have mete where pei wolden; and pus for poverte and febilnes þei taken almes of comounes. Pes fyve loves ben fyve bokes of Moises, þat ben bope streite and sharpe, as seint Petir seip. Pes two fishis ben two bokes, of Wisdom Acte xv. 20. and of prophetis, pat ben sonel' to pes loves. And þis o child, þat hap al þe mete, is pe child born to us, þat Ysay spekip of. I Pis child makiþ his puple sitte don in mekenesse, þenkinge þat þei ben hey whos floure falliþ, but þe goostly food is proposid of Crist for to be tokned bi bodily foode. And fyve pousend of men fedde wip þis mete weren al po in which Goddis grace was greene; for al þes moten meken hem, and be fed wip Goddis word; for ellis may no man come to hevene blis. And pus men þat ben fallen doun bi pryde of synne, shal bi mekenesse of pe centre be brougt unto hevene. For as lownesse of þe centre of þe world and þe erpe, is pe most lownesse þat God may make, so mekenes of Crist is þe mooste þat mai be, and ¹howde, B. * souvil, B; sowie, C.

WYCLIF'S SERMONS. in þis mekenesse mut a man grounde his toure, ȝif it shal teyne to hevene, for þe toure of þe gospel þat man shulde wille to rere is undirstonde comounly heynesse of vertues, of which vertues mekenes is ground, and charite pe heyeste parte, pat teynep unto hevenc. After þis mete weren gedrid twelve coffynes, ffor holy doctours after þes maters weren more sutil in witt of holy writt þan aftirward ben doctours in witt of Goddis lawe. For sip, men stonden in sophymes and crafte of worldely wynnynge, and lore of foure doctours is myche leid asleepe, napeles þis relif shulde fede folk now, for neiþer þis hool mete ne relif þerof may rote or perishe, sip it is treupe of God. And so al pes twelve coffynes ben alle pe mo¹ sentencis þat first weren gedrid of witt of holy writt, but þe sevene lepis þat weren gedrid after weren fewere goode sentences þat weren take of Goddis lawe. And þis myracle of multipliynge of Goddis lawe bi so fewe prechours among so fele folk was more myracle þan bodili woundris, and þerfore holy men turneden to God, glorifien him, and holden hym þer kyng. 1 moo in B.

Part Two — The Proper of the Season (Advent to Trinity Sunday)

Sermon 26 — HERE BIGYNNED ADVENT BIFORE CRISTEMASSE. PE FIRSTE SONDAI GOSPEL IN ADVENT.

Cum appropinquasset Jesus Jerosolumis.—MATT. xxi. [1.]

pis Gospel tellip of the secounde advent of Crist and it is noo drede it techip us vertues, sip alle pe dedes of Crist tellen men how þei shulden do. pe story tellip how Jesus cam to his passioun unto Jerusalem, to teche þat he ordeynede himsilf for to suffre, for he myȝte have fledde pis passioun of him, ȝif he wolde himsilf not have suffrid þus. And so men seyen comounly þat þere ben þre adventis biside pe comoun advent þat Crist comep to mannis soule. In pe firste advent Crist cam to be man, and pis advent aboden seintis of þe olde lawe, and pis was no morynge but lassyng of God, ȝhe more lassyng pan to aungelis, as þe psalme seiþ, for God was made erpe whan he was maad man. Pe secounde advent is cominge to Cristis passioun; and of pis makip þe gospel mynde to daye. pe pridde advent shal be whan Crist shal come to jugement at þe daie of dome, to juge bope good and yvel. And in al pes pre adventis Crist visitide ever his sugetis to amende hem and not to spuyle hem; and wolde God þat preelatis¹ wolde þenke on þis now; þanne shulde þei not come in Anticristis- name more to spuyle per sugetis pan to amende hem. pe first advent of Crist we bileven as passid, and þe þridde advent we abiden, þat is to come; but to be secounde advent we shulden maken us redy to suffre in oure body for pe name of Crist. Crist tam to Bepfageª, þat is a litil toun in þe foot, of Olyvele, prelatis, B. Bethphage is said to mean bowse unripe figs (Smith's Bib. Dict.). Wyclif was apparently thinking of the Greek #dyo. The try Jerusalem. Christ into Four different Advents.

a myle fro Jerusalem, and þis toun was ȝovun to preestis for mete of her mouþis, for Bepfage is hous of mouþ, or ellis hous of etynge—and bi þis tauȝte Crist how he lyvede pore lyf and nedy for love of man, sip he dwelte in siche propis¹ª, and he tolde hou preestis eten hym by envie. Panne he sente two disciplis to jerusalem, þat was wallid, and perfore Crist clepip it a castel þat was aȝen holy Chirche. Crist bad his disciplis to bringe him an asse and be fole of þis asse þat þei shulden fynden al redy, and bad þat þei shulden lose hem and brynge hem to Crist; and ȝif ony seide ouȝt to hem, þei shulden seie, pe Lord hap nede of hem, and he shulde leve hem anoon. And bis was fild, as Crist seide bi prophete longe bifore, Telle ȝe to Syon pe douȝter of Jerusalein, Lo, pi kyng comep to pee, homely, sitlynge upon asse and upon be asse fole; which asse was a drawyng beest. And his disciplis wenten and diden as Jesus comandide hem. For alle þes þingis moten nedis be riȝt as Crist hadde ordeyned hem, and bi pis myȝten þe disciplis knowe þat þis Lord was al witty. And his disciplis puttiden her clopis upon þes two beestis, first upon pe fole, sip upon þe asse, to teche us þat hepene men, þat weren wanton as foolis³, shulden`resseyve Crist and his lawes, and after Jewis as assis, for þei shal bere to pe ende of þe world þe wiȝte of þe olde lawe, as folt b assis beren chargis what so ever be leid on hem. And his disciplis maden Crist to sitte upon pes bobe beestis. But þre manere of folk cam out of Jerusalem and dide worship to Crist, for comounes lovede him riȝt wele. Myche peple bat was riche spradden her clopis in be weye, and porer schreden branchis of trees and spradden hem in þe weye, and opir, bope ȝong and olde, comyng: bifore and bihynde songen pis song in worship of Crist; David Sone, we preien, make us safe: pis we seien to David Sone, Blessid be he þat is come pus to us in Goddis name ! Sum men seien þat þes disciplis þat weren sent to Jerusalem ben herty preestis and worldely lordis þat shulde be bope Cristis ¹þorpes, C. This clause is rightly not written as a quotation So in B and C; A has foli. in C. folis. B. a propis. prop is given in Bosworth's Dictionary as an alternative form of porp, village. Folt-foaled. •Save, we pray,' is the correct translation of Hosanna.

: Attack upen disciplis, and brynge to Crist þis asse and hir fole to ryde to hevenly Jerusalem. And as Jerusalem was wallid agens e Friare. Crist and his apostlis, so þes religious to daie ben wallid aȝens Cristen men. But þis wal is mennis fyndinge, hepid wipouten charite, for it is no charite to leve pe ordre þat Crist ȝaf, and to take pes stynkinge ordres, and telle more prys bi þis resoun;-pis synful patroun bade do þus, þerefore we shulden do pus; þan bi þis,-Crist bad alle men do pus, perfore pei shulden do pus. He þat synnep in þis feip synnep aȝen bileve; aȝen þe mandementis of pe first table, and so aȝen alle Goddis mandementis. And pus shulden Cristen men bringe to Crist bop pis asse and hir fole þat ben bonden in Jerusalem bi sich fals religiouse; and so þis asse and hir fole ben comen to þes pryvat ordris, but not to alle Cristene men, al if þei ben betere and have more nede. ȝit þes ȝoldes founden of men helpen al per breperen in nede bope of temporal goodis and laten hem dwelle in Cristis ordre, but þes sectis of newe ordris helpen not þus þer breþeren, for, be þei olde, be þei ȝonge, be þei nevere at siche meshese', þei wolen not helpe hem wip goodis for to lyven in Cristis ordre, but raper emprisoun hem or punishe hem aȝens Goddis lawe. But bi pe reule of charite þei shulden selle per hiȝe housis and alle pe meblis þat þei have, and helpe per breperen in nede, and lyven al aftir Cristis lawe. pus Crist ȝaf bope bodi and soule for relevynge of his enemyes, but how lasten siche religious, or in mercy or in charite, pat wolen not ȝyve þer ydel goodis for þe helping of þer breþeren? And þus hem wantiþ hiest love and ech degre of charite, for þei loven more per ydel muk, þan þei done per breperen in God. Feyned lettris of fraternite b wolen þei ȝyve to symple men, but ¹ myschef, B; mischefe, C. Besides the old Anglo-Saxon Guilds (on which see Pearson's Early English History, 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 1319, by Jacopo di Casentino, will be found in Crowe's Hist. of Painting in Italy, ii. 2. Chaucer, whom nothing escaped, has noted this practice of giving ⚫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, trusteth wel; I took our dame the letter, under our seal.' Among the Dominicans, and pro- Fa

The signs before the second Advent. to lordis and to men þat þei seyn þat þei loven more, wolen þei not profre siche lettris, lest her falsheed be perseyved. For siche lettris of chartris profiten not to men, but oper to make men have riȝt, or ellis to defende her rigt. Siche lettris maken no riȝt; ȝhe bi mannis lawe; and þis riȝt is not enpechid bifore þe dai of dome; and ȝif men shewen a pan þes lettris opir to God or his lawe pei profite noping to hem ne defenden hem aȝens God, and so pes lettris ben superflue, as ben þes ordris þat maken hem.

Sermon 27 — ÞE SECONDE SONDAI GOSPEL IN ADVENT.

Erunt signa in sole.-Luc. xxi. [25.]

pis gospel tellip derkely a prophecie of Crist; how it shal be in pis Chirche bifore pe dai of dome. Crist seiþ, þer shal be signes in þe sunne and moone and in þe sterres of hevene, and in pe erbe pressure of folk, by movynge of heven. For pes pre partis of hevene, sunne and moone and sterris, shal move togidere bope see and watris; for þei ben more redy to be moved by hevene pan opir erpe or eir, for þei ben bitwene þes two, neipir to hevy ne to pinne; but large in quantite and disposid to take list of pes pre bodies of hevene and to be confusid and to make noise. And sip of pis see and watir rysen wyndis and blowen on londis, it is no wounder ȝif oure eire be chaungid in qualitees; and sip chaunginge of oure eire makip chaunginge in mennis bodies, it is no wounder ȝif mennis bodies be changid bi þis eire; and so maneres, þat suen þe chaunging of mannis complexioun, shal be changid in oure erþe þat men dwelle inne; and so, men shal wexe drye, jope be siche erþely eir, and bi drede of oper signes þat shal come among men. And þanne men shal fiȝte in erp, o cuntree wip anoþir, for such changing in eir shal make changinge in mennis lyfe, and þus dede bodies bably among the Franciscans also, these letters admitted to the brotherhood of the third order, and imparted to the persons admitted the benefit 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 Paradise Lost, Book fii. 485.

Cast in þe water or erpe chaungen þe eir, and alle oure places | þat we dwellen inne, operwise pan it shulde have be in þe state of innocens; for þanne our places undir þe mone shulde have be wipouten siche medlinge; ffor hevene worchip kyndely, dyversely in dyvers maters. And after al pis shal men see Crist oure Lord come from hevene, and his angelis with him, to deme men pat dwellen here; for pe vertues of hevene, þat ben liȝts, shal be chaungid here, and al þe governaile of hevene shal be varied pus to men. And panne men shal see Crist comyng doun in a cloude wip greet power and maieste, to men þat can rede pes signes; and Crist confortip his children, and biddiþ hem putte drede awey, ffor comynge of siche signes bitokenep þat þer blisse is neiȝe; and perfore shuiden þei rere þer heedis, and be gladde of þes signes, and nouȝt honge þere heedis doun as men hevyed wip þe erpe. For what man wolde not be gladde whan he shulde go out of prison, and be brouȝt to pe blisse of hevene and passe awey fro siche peyne. And Crist seide to his disciplis pis similitude in kynde. See ȝe pe gardyn of fige trees and al oper trees of fruyte; whan þei bryngen forþ fruyte of hem, ye witen wel þat somer is nyȝe. (And somer is in sum contrees time to gedre fruyte of pe erpe.) And so whan ȝe seen þes signes be made, wite ye þat youre bigginge is nyȝe. For biginge is lepid here fruyte pat comep of pis bigginge, and Crist seip sobely þat þe kynrede of his children shal´not passe out of his world bifore þat alle þes þingis be done. Hevene and erpe shal passe in chaunginge, but Cristis wordis shal not passe pus. Wel we witen þe sunne stood and sum tyme it wente aȝen, but pus mai not sentence be chaungid of þe wordis of oure Lord; but þere is more stabilhede in wordis pat ben seid of Crist þan is in hevene or erpe, sip Crist is above þes two, and comynge in þes tweyne is not nedeful but for þat Crist hap ordeyned it. protation. pes wordis of Crist may be undirstonden goostli, so þat þe Mystical neur sonne be Crist, God and man, and pe mone be holy Chirche, and þe sterres in hevene be seintis in pe worlde. Signes ben made in hem, for þei moven erþely men, and chaungen as þe see temporal goodis, and for siche chaunginge chaungen men in wille, and membris of pe fend ben drye fro grace and ben adredde for Crist, and sentence of his chirche. Ffor vertues of

Matt, xxii. ȝa. hevene shal move Cristene men to vencushe be fendes lymes, and to feren hem, al if þei for a tyme maken greet soune, and stynkyn wiþ synne, and froþyn wip lecherie. And þe more fishes swelewen þe lasse; and cours of þis moone move worldely men, and wyndis of pryde wawen þes floodis, so þat it is perilous to shippis for to wandre, al ȝif þei ben born up wip þe crosse of Crist. But wele Y wote þat men þat ben chosen of God may flottre in þe see, but þei may not perishe; for al þing mut nede come þat God himsilf hap ordeyned. And þus sad bileve of his pridde Advent shulde stire men fro synne and drawe hem to vertues. Ffor ȝif þei shulden to morewe answere to a juge, and wynne greet rentis or ellis lese hem, þei wolde ful bisili shape for þer answere, and myche more ȝif þei shulden wynne or lese per lyfe-Lord! sip we ben certeyn of þe day of dome þat it shal come to us, and we wite not how soone, and þere we shal have jugement of hevenly lyfe, or ellis of deep of helle þat evermore shal laste, how bisie shulde we be to make us redy for pis! Certis defaute of bileve is cause of oure sleupe; and pus shulden we fasten in us articlis of pe troupe, for þei wolen be louse in us as nailes in a tree, and perfore it is nedeful to knocke and make hem faste. For it is noo drede pat no man doip synne but ȝif he faile in bileve upon sum manere. Sum men wanten bileve, and nevere hadden bileve, as Paynemes and oper men þat nevere weren turned to Crist. Sum failen in bileve, for þer bileve slepiþ, and oper þingis wakeþ þat þei trowen more; and þus failip ech man þat is overcomen wip synne; for lust wakip in hem to whiche pe synne moveþ hem, and peyne and drede of his synne is leide asleepe; and þus failen in troupe pe more part of men. We shulde penke freishely on þe day of dome, and how no þing may pan lette Cristis jugement; ffor treupe and resoun shal fulli go forp þanne, and herfore seiþ þe gospel þat men þan nakid fro charite shal be þanne dombe, and not shal answere to Crist. And for pis cause prophetis of Goddis lawe clepen þe daie of dome pe daie of þe Lord, for in þat daie not¹ shal go aȝens him, but þei clepen daies bifore daies of men, for þe fend and his membris have now þer purpos, al ȝif þei shal þan bie it ful dere. 1 Now, B and C.

Sermon 28 — Þe þRIDDE SONDAY GOSPEL IN ADVENT.

Cum audiisset Joannes in vinculis.—MATT. xi. [2.]

tist sending messengers to Christ. pis gospel tellip a storye of Joon Baptiste þat touchiþ, al pree John the Bap adventis of Crist, but specialy pe pridde, to whom serven two bifore. Baptist was in prison wip Heroude Antipas, for he reprovede his advoutre wip his broper wyf. And Joon bounden in prison herde of Cristis werkes, and he made moche joie and preiside myche Crist, as oper gospellis tellen, and specialy Jones gospel. Sum men in þe countre helden Joon more þan Crist, and Jones disciplis weren in þis errour; but ȝit þei trowiden þat þe greet prophete bihiȝt in þe lawe, þat þei clepiden Messias, was more þan Joon Baptist. And herfore sente Baptiste two of his disciplis, for to speke wip Crist and purge hem of þis errour. And Jon bade hem axe pus Crist on his bihalve, Ert bou he þat is to come, and to save mankynde, pat pe law spekip of? or we abide anober? We shal suppose pat Baptist was stable in his troupe, and coveitide þat þe feip of Crist and love of Crist growide, and bifore þat he were deed, þat he trowide shulde come soone. For trewe men coveiten more be honoure of God pan þer owen honour, for ellis þei weren unreasonable. And pus cast Joon pis weye to worship of Crist, and to pis entent of Joon Crist spake and wrouȝte in dede. Goze and telle aȝen to Joon what ye have herd and sen, Blynde seen, crokide gone, meselis ben heled, deefe heeren, dede rysen, pore men ben preisid of Godª, and blessid be he þat shal not be sclaundrid in me. And on two maneres men ben sclaundrid in Crist. Sum men bi worchinge putten errours in him, and þis manere of sclaundrynge is algatis yvel, sip þei fallen in heresie pat pus trowen of Crist. Pes men ben sufferyngly sclaundrid in Crist þat fallen fro bileve þat þei shulden have of Crist. On þe This is a different mistranslation from that found in the Wycliffite versions, which is, *pore men ben taken to prechynge of the gospel.'

þridde maner we seyen þat men ben sclaundrid whan þei ben defamyd of ony kyn þing þat þei have hem amys aboute ony siche ping; and pus many holy men weren sclaundrid of Crist. And so, of þes sevene myraclis, þe laste is þe moste; and alle þes sevene miraclis techen how we shulden love Crist; for we pat weren first blynde bi defaute of feiþ, 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 feip, ben after clensid of alle þes heresyes; deef men fro Goddis word, heeren his lawe; and dede men in soule bi custome of synne, rysen to spiritual lyf of þer soule; men þat weren pore bifore for þer holy werkes, ben seid good lyvers of him ¹ þat may not erre. And it semeþ þat Jones disciplis saien summe of þes miraclis, or ellis hem alle, in feiþ þat Crist ȝaf hem. And whan þei weren wente fro Crist, he preiside Joon Baptist, techinge þat men shulden not preise a man in his presence ne in presence of his, lest he were a faioure a Crist preiside Baptiste, axinge of him pre þingis, so þat þe peple were nedid to graunte þat Joon was holy. Whan ȝe seien Baptist in desert; what wente ȝe to see? sawe ȝe a reede wawinge wip þe wynde? nay, suche men ben unstable for lovynge of worldely mukke, for Joon was stable in þe love of God, and so was he groundid in þe stone of riȝt-wisnesse. Or what wente ȝe out to see whan ye wente to see Joon? wher ȝe wenten to see a man cled in sofle clobis? nay, lo, men þat ben cled þus drawen hem to kyngis hous, and ben tenderly fedde wip metis pat plesen þe fleishe. For Joon Baptiste was contrarie to such men in boþe þes, sip he dwelte in desert, and was fedde wipouten foode pat was maad bi mannis crafte, and so be world and his fleish overcame he perfitli, and it is no drede to us þe fende hadde þan noon holde in him. But what went ȝe out to see? certis to see a prophete; the Y seie to you, Joon was more þan a prophete, for Joon hadde office of God to se Crist, and waishe him, and to shewe hym at eye, þat is more pan prophetis office. And he is of whom it is writun, þat þe Fadir spekip to be Sone, So in B; bym, C; A has bem. * See Glossary.

Lo Y send myn angel, þat is myn owen messenger, to fore pi face pat shal make redy þi weie tofore pee; for Joon Baptiste movede men to trowe in Crist many gatis. The friars follow neither Here men may touche many synnes þat rengnen' amonge men, and specialy synne of clerkes pat lyven in lustis of foode and in lustis of atire contrarie to Joon Baptiste. And þus, as þe gospel seiþ, þei putten on Joon þat he hadde a fend, and was ladde in desert bi þis spirit þat susteynede him, and he lyvede not mannis lyfe, ne ȝaf ensaumple to sue him; and in Crist þei ben sclaundrid, and seiden he lyvede a lustful lyf and was frend to synful men, and þus shulden not men lyve. And þus þese newe religiouse fallen in heresie of Jewes, for neiþer þei make Baptist John the Bap ne Jesus Crist þer patroun, but þei chesen hem a newe patroun and newe religioun; þei seien þat Baptist was to harde, and Cristis lyf was to large, but þei have founden a good mene and vertues to lyven inne. And þus bope clerkes seculers and þese newe religiouse forsaken þes two weies and taken weie of pe fend; for pere is noon oper weic but Cristis wcie and þe fendis, sip no man may lyve in vertues but ȝif þat he sue Crist, and no man may lyve in synne but ȝif þat he sue in þat pe fend. Bope pes endes ben to blame, but more þes newe religiouse; ffor þes ypocritis leven Crist and Joon Baptist his prophete, and chesen hem a newe wey þat mut ofte tymes be cloutid and be dispensid wip bi Anticrist, as pe fend techip hem. pe seculers ben lasse ypocritis, but þei lyven al amys, sip þei dwellen wip kyngis and lordis for to geten hem benefices; and in pe mene tyme þei lyven in lustis, and leven þe state þat þei shulden kepe; and þus blynde men leden þe blynd, and bope fallen in pe lake. For pere nys noon oper wey but ouper wende upward aftir Crist or ellis to wende doun aftir pe fend into pe deppest lake of alle'. ȝhe, pes þat semen in þe heyer state suen Petir in his errour, and seien, Sire, God 'forbede pat pou lyve þus in þi membris, for witt and worship þat þou shouldist have. And certis al siche ben Sapanas, for þei wolen reverse Crist, or addinge to Cristis lawe, or ellis wipdrawinge þat he bad. regnen, B; regne, C. 'B agrees with A; Ceads bel, which must surely be right.

John the Baptist bearing testimony to Christ ↑ Kings i. 23; Mel. Fr. S

Sermon 29 — þe fourÞE SUNDAI IN ADVENT.

Miserunt Judei ab Jerosolumis.-Joн. i. [19.]

pis gospel tellip of godhede and manhede of Crist, and of mekenesse of Baptiste, how myche þat he lovede Crist. pe 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 hiȝe preestis of þe temple and Phariseis, and þes þat weren sent to Joon weren of Pharisees, for þei weren lasse of state and semeden of more religioun. But Joon confesside unto hem and denyede not treupe, and so he confessid first þat he was not Crist, for it was most perilous to be holden Crist, and þerfore he putte first þe moost peril from him. And þus lowe preestis undir hiȝe preestis of þe temple, and dekenes pat bope kouden' pe olde testament, and weren more lyk Jon in manere of religioun, and betere shulden enquere of his newe ordre, lest þe toon erride and supplantide pat oper, weren sent to Joon to axe of his state. Pere was behiȝt a greet prophete in þe olde lawe þat þei clepiden Crist, and pis myȝte Joon have be holden, ȝif he wolde be proude. And here be we tauȝt to boste not of pis þat we ben membris of holi Chirche, and so selle our suffragies, for it is hid from us where we shal be savyd, and ȝif we shal not be savyd, we ben not membris þus, ne oure preier for þis is not worp' to us silfe. And to gabbe pus in pis point is a greete synne, and to take mennis goodis bi sich a fals chaffare, for a worldely man wole not selle but þat he wote is his, and God hap ordeyned pis privy pinge to be unknowe of us. For we shulde not pus boste ne disseyve oure neiȝbores, and pus to putte of Goddis ordenaunce were a greet synne.-Pei axiden Joon be secounde tyme, where he were Hely, and he seide he was not pis Hely in persone. De Jewes hadden in þe olde lawe þat Helye was ravyshid, and lyveþ ȝit in a place, and shal come aȝen bifore þe daye of dome, and fiȝte wip Antecrist, and pus pei supposiden þat Baptist was he, speciali for solitary lyf and penaunce in etyng. And to pis entent denyede Joon þat he was Hely, but Crist seide þat Joon So in B and C; A reads howden bope. ¹ worbi, B and C.

was Hely in figure, for riȝt as Hely figuride the firste advent of Crist, so Joon figuride þe þridde advent of him. And as sum men seien, þei boþe figuren þe day of dome; and pus pere nys no falshede in Crist ne in Baptist.—Pei axiden þe thridde tyme where Joon were be prophete, and he seide, Nay, to per undirstondinge, for name of prophete bi himsilf bitokenep þe more famous prophete. Crist seip þat Joon is a comoun prophete, and bope pes weren sope. And affter pes pree purgingis, pei axiden of Joon who he was, þat þei myȝten answere to` men þat hadde sent hem. And Jon seide mekely upon Ysay be prophete, pat he was a vois of cryer in desert, to bidde men make redy be weye of oure Lord. For rigt as a vois shewip þe word of mannis þoȝt, so Jon shewide pe word of þe Fadir; and clerkes knowen wele þat a vois or soun is substanciali þat þing þat souneþ; and alȝif Joon myȝte have seide þat he was criynge, nepeles he chees to speke more mekeli; for among alle þingis vois is a freel þing. And pe messengeris axiden Joon, whereto he baptiside and brouȝt in a newe ordre, sip he was noon of þes pree. But Jon answeride hem þat he baptiside in water, and on myddis of hem stood pat bei knewen not; and pat is pe greet prophete þat þei souȝten after, for he is bope God and man to save mankynde. In pat þat he is God he is every where myddil, as he is pe myddil persone in pe holy Trinite; and in þat þat he is man, and heed of holy Chirche, he is myddil of alle men gedrid in his name. In vertu of þis man cam Joon þus, and baptiside in water to make redy bifore Crist, as a rude werke goip bifore a sutil. To pis prophete servede Joon, and dide him al worship in þat þat he was God. And, for he was þis man, he is to come afler Joon, al if he be Joonis pryour. Ffor he was not made bifore Joon in tyme, neiper bi his manhede neiper bi his godhede, for Joon was man bifore þat Crist was man; and as nentis godhede, Crist was not made. And þei traveilen in veyn pat calculen þat Crist was conseyved bifore be soule of Joon was knittid to his bodi, for Joon spekip of forperhede of manhede of Crist bifore Joon in grace, and also in worþynes; and herfore seip Joon, þat he is not work to louse¹ be buong of Cristis shoo. And þis men undirstonden þus, þat Baptist is not bong, B. i loose, B.

Hypocrisy of the Friars. worpi to declare Cristis manhede; but, as me þinkiþ, it is beter and more suynge pis gospel to seie, þat Joon grauntip him not worpi to loose pe ordre of Crist, bi which Crist hadde ordeyned to be patroun of Cristene men. For pis ordre is a þuonge to bynde mennis willes togidere; and þus me þinkiþ þat freris chiden in veyn. Prechours & seyn þat Crist hadde hiȝe shone as þei have; ffor ellis wolde not Baptist mene þat Crist hadde þuongis of siche schone. Menours b seyn þat Crist wente barfote, or ellis was shood as þei ben, for ellis Magdalene shulde not have founde to þus have washid Cristis feet. But levynge þis chidynge, we supposen of oure Jesus þat he tok ful litil hede of such manere of wendinge, but he chargide myche þe wille of his religioun and affeccioun of his disciplis to be bounden fro worldely goodis. And pus freris, as Pharisees, clensen þe gnatte and swolewen þe camel; for þei dar, above Baptist, founde hem newe ordres, of reulis þat Crist chargide not, but ȝif it were to dampne hem; and coveitise of worldely goodis chargen þes ordres not, ȝif þei be gete' wip fals menes, which treupe of Crist hap dampnyd. But pis was done in Bepanye beȝonde pe water of Jordan, in þe lond of two kynredis; and so men seyen þat þer ben two Bepanies in þat lond, oon biside Jerusalem where Laȝarus was reisid to lyf, and anoþer biȝonde pe water where Joon hadde mater to baptise men. For Bepanie d sownep þes pre; it is hous of obedience and also hous of penaunce, and hous of Goddis ȝifte. Alle þes names accorden to Joon; but þei ben contrarie to alle pes newe ordris þat ben presumed agens Crist. geten, B, C. Fratres praedicantes, or Dominicans. Fratres minores, or Franciscans. ⚫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 upon it. Upon turning however to the Commentary of Nicholas de Lyra, written in the early part of the fourteenth century, I found some words which, I think, solve the difficulty. Distinguishing this Bethany (Bethabara in the authorized version) from the one near Jerusalem, De Lyra describes 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 Dict. Bible.)

Sermon 30 — ÞE SONDAI WIÞINNE OCTAVE of Twelfþe dAI.

Vidil Johannes Jesum venientem ad se.—JOH. i. [29.]

lombe pat pis gospel tell's a witnesse, how Baptist witnesside of Crist, bop of his godhede and eke of his manhede. De storye seip pus, þat Joon say Jesus comynge to him and saide pus of oure Lord, Lo, be loomb of God; lo him pat takiþ awey the synnes of þis world, for he is bope God and man. Crist is clepid Goddis lombe, for many resouns of þe lawe. In pe olde lawe weren þei wont to offre a lombe wipouten wem, þe whiche shulde be of o ȝere, for þe synne of þe puple. pus Crist, þat was wipouten wem, and of o ȝeer in mannis elde was offrid in þe cros for þe synne of al þis worlde, and where siche lambren pat weren offrid felden sum tyme to be preestis, þis made ende of oper felde¹ fulli to Goddis hond. And oper lambren in a maner fordide pe synne of o cuntre, but pis lombe proprely fordide pe synne of alle þis worlde. And pus he was ende and figure of lambren of þe olde lawe, and pus shewip Baptist by his double spekynge pe manhede of Crist and his godhede; for oonly God myȝte pus fordo synne, sip alle oper lambren hadden wemmes, þat þei myȝten not hem silfe fordo. And so, al if preestis have power to relese synne as Cristis vikeris, nepeles pei have pis power in as myche as þei acorden wip Crist; so pat ȝif þer keies and Cristis wille be discording atwynne, þei feynen hem falsely to assoile, and pan þei neiper loosen ne bynden; so þat in ech siche worchynge pe godhede of Crist mut first wirche. The second other testimony of John Ba And herfore seip Baptist of Crist; Pis is he þat I seide of, After me is to comen a man, þe whiche is made bifore me, for he was anoon my priour. For riȝt as Crist was a man, þe first tyme þat he was conseyved, so God made him pan priour of al his religioun; and he was abbot, as Poul seip, of pe best pina; Col.. ¹ fel, C.

Col. iii 11. should ordre pat may be. And first Y knewe hym not; I wiste in soule þat he was born, but Y koude not wip bodily eye knowe him fro anoper man. And þis fallip comounly; but, for to shewe hym in Israel, þerefore Y baptise þus in water. And Joon bare witnesse, and seide þat he sey a spirit come doun as a culver from hevene and lefte oper and dwelte on him. But God, þat sente me to waishe wip water, he tauȝ! me and seide pus, On whom pou seest þe spirit come down and dwellinge upon him, bat is he bat baptisep men in þe Holy Goost. And Y sey and bere witnesse þat þis is Goddis kyndely sone. We shal wite þat þis dowfe was a verre foule as oper ben; and so it was not pe pridde persone in Trinite taken in oonhede of his persone, as Goddis Sone toke his manhede; but for mekenesse of þe dowfe, and moo good propirtees pat she hap, she bitokenep þe þridde persone; and þis persone is seid of hir, for Joon seiþ, The Spirit cam doun and dwelte long upon Cristand þis Spirit was þis dowfe. And so it semep þat pis dowfe was God; and so, al if þe two persones may be moved in creatures, nepeles þe Trinite may not be moved in his kynde. But it semep þat we may graunte þat þis dowfe was pe Holy Goost, as we granten þat þis persone was And þus, as God seip in his comynge doun in pis dowfe. lawe þat sevene oxen ben sevene ȝeer, and þat þe sacrid breed is verrely Goddis bodi, so it semep þat he seip, þat þis dowfe is þe Holy Goost. But clerkes witen þat þer ben two manere of seyngis, þat ben personel seynge, and habitudinel seynge. pis dowfe myȝte not be God in his kynde, but bi sum habitude it signefiep God, and þus bi autorite of God it is God. And if pou sey þat ech þinge bi þis shulde be God, as ech Goddis creature signefiep his maker, as smoke kyndely signefiep fier, and þus semep Poul to speke, whan he seip pat Crist shal be al pingis in al pingis to men þat undirstonden him; for after þe day of dome al þis worlde shal be a boke, and in ech part perof shal be God writun, as God shal be in his kynde in ech part of þe world; and þus sip God is bitokened first and moost in ech pinge, whi may men not graunten þat God is ech pinge? -in þis men mut undirstonde dyversite in wordis, and to what entent þes wordis ben undirstonden. And þus bi autorite of þe

un ferstood by lawe of God men shulden speke her wordis as Goddis lawetongue, spekiþ, and strange not in speche from undirstondinge of be the people. puple, and algatis beware þat pe puple undirstonde wel, and so use comoun speche in per owne persone; and ȝif þei speken in Cristis persone wordis of his lawe, loke pat þei declare hem, for drede of privy errours. arguments. And scorne we pe argumentis þat foolis maken here, pat bi❘ Sophistical þe same skile shulde we speken þus, for God spekip pus in wordis of his lawe. Sich apes lickenes' passen beestis foly, for þei wolden brynge bi þis þat ech man were God. And so ȝyve we God leve to speke as him likep, al if we speken not ay so bi þe same autorite; þes wordis þat God spekip shulde we algatis graunt, and declare hem to trewe undirstondinge. And rekke we not of argumentis þat sophistis maken, þat we ben redargued, grantynge þat we denyen, for we granten þe sentence and not oonli þe wordis, for be wordis passen awey anoon whan we have spoken hem. And as Aristotle seip", contradicioun is not oonly in wordis but bope in wordis and sentence of wordis. And bi þis we seien þat Crist in speche is not contrarie to him silfe, ne o part of his lawe contrarie to anopir. And pus ȝif we graunten þat Crist is al þingis, it sueþ not hereof þat Crist is an asse, ne þat Crist is ech þing, or what þat we wolen nempnen. For God seip pe tone and he seip nouȝt be topir. But we graunten þat Crist is boje lombe and sheepe, for Goddis lawe grauntip bope þes two of him; and so Crist is a lioun and a worm; and þus of many þingis þat holy writt tellip. And it is ynow to seie for dyversite, þat God hap special sentence of on and not so of anoþer. And pus pe comyn undirstondinge shulden we algatis holden, but ȝif Goddis wordis tauȝten us his propre sense. And siche stryfe in wordis is of noo profite, ne proveþ not þat Goddis word is ony wey fals. In pis mater we have ynow stryfen in Latyn b wip adversaries of Goddis lawe, pat seyen þat it is falsest of alle lawes in pis world þat ever God suffride. lienesnis, B and C. Analyt. Prior. ii. 15. • Wyclif probably refers here to the treatise De Veritate Scripturas.

The baptions of Christ.

Sermon 31 — ÞE GOSPEL ON octave of Twelfþe dai, and it falliþ SUMTYME ON SUNDAI.

Venit Jesus Galilea.—MATT. iii. [13.]

pis gospel tellip how Crist tauȝte Baptist bope bi word and myracle how he shulde be meke. Pe storye tellip pat Jesus cam fro Galilee to Jordan to Joon Baptist, to be baptisid of him. And þis was greet mekenesse, þat þe Lord wolde come so fer to his servaunt, and to take of him baptym, and Johan forfendide him, for woundringe of þe dede, and seide þat Y shal be baptisid of pee, and þou comest to me: to be pus baptisid. But | Jesus answeride to Joon, and seide to him wiseli, Suffre now þis, for it fallip to us to fulfille al riȝl. It is opyn riȝt þat þe lasse be suget to be more, and it is more privy riȝt þat þe evene obeishe to pe evene; but most privy riȝt of alle stondip in þis, þat þe hiȝeste of alle obeishe to his servaunt, as Crist priour of us alle obeishide to Baptist; and so was it sittinge Crist to teche þis mekenesse. And here schulen we wite, as men in comyn speche seien sum wordis rehersid hem of oper, and sum wordis þei seien in her owne persone, (and þis may be varied after pre maneris; sum þing men seien, witinge þat it is sop, affermynge þe sentence wiþouten ony condicioun, as trewe men seien þat God is in hevene; sum þing men seien, proposinge to fulfille it, but undirstanden, if God wole ȝyve hem grace, as men seyen þat þei shulen holde Goddis comandementis, and pus techip James, þat whan we speken of oure dedes þat we shulden do, we shulden undirstonde, 'if þat God wole;' but ȝit on þe þridde maner we supposen þat it shulde be þus, and neiper we witen it ne trowen it;) and wip þis we undirstonden a condicioun, ‘if God wole;' and þus spake Baptist whan he forfendide Crist to be baptisid of him, and herwiþ he heeld obedience. But over þis we shulde wite, þat þere is greet diversite bitwixe servise of a þing and obedience perof, for God obeishide to mannis vois, and servede not to him; but in

mannis persone þei rennen bope togidere, for þe more obeiship to be lesse, and eke serveþ to him, for þe more is er}, and þe lesse is spirit, and so he is bope more and lesse to his servaunt. And pus Crist fulfillide al manere of riȝtwisnesse, for riȝtwisnesse is comounly callid al manere of vertue, and so riȝtwisnesse is al manere of mekenesse. And þus John suffride Crist to tak þis servise of him, and ȝit he seide soip in wordis þat he spake, for Johun was baptisid of Crist as he shulde, sip he was baptisid of the Holy Goost; and werkes of pe Trinite ben undepartid wipoutenforp. And wip pis cam Crist to be baptisid in water of John, as he shulde for many enchesouns. First to teche þis moost degree of mekenesse. Sip, for to halowe þe water of baptym, for vertue of touchinge of Crist streechide ful fer. De pridde cause is to ȝyve us ensaumple to take mekely baptem, sip Crist was baptisid pus. And herfore John leet Crist to be baptisid of him, for Joon was tauȝt in his soule þat it was Goddis wille. And here takip men wel þat if a man avowe a pinge, and he wite after þat it were betere to leve it, þanne he shal leve it, and have sorewe of his foly biheste, but him nedip not to go to Rome to perfourme pis medeful dede. And here manye ben disseyved in power of þer sovereynes; þei wenen þat hem nediþ to have leve of hem to do as þei shulden do; þis lore shulden men taken of per prelatis above, and not traveilen in veyn, ne dispende more þan þei shulden. And whan Jesus was pus baptisid, he wente anoon out of þe water, to teche us þat in siche meenes we shulden not dwelle more þan nede is¹, and to confermen al pis þing, hevenes weren opened, to Crist, and he siȝ be spirit of God comynge down as a dowve and comynge upon Crist. And þis þing þat he siȝ wip his eye was a dowfe, and þis þing þat he sip wip his soule was God; and þus þe spirit of God cam doun in a dowve, and þere was a vois comynge doun from hevene, and seide in pe persone of þe Fadir, pis is my Sone, ȝhe, þat ľkyndely love, in whiche Y pleside to my silfe, and perfore, heere ȝe him. And so bi autorite of þe Fadir of hevene and eke bi autorite of pe Holy Goost, and also bi autorite of Goddis kyndeli Sone, was be manhede of Crist here shewid wip his dedes. Bi autorite of Crist shulden Cristene men trowe, þat he is pe This clause is rightly written in B; in A and C it appears as a quotation. For dispense foolish vows tion from a visit to Rome is not neces

The order that Christ founded. best man, þe wiseste, and þe beste willid, þat mai be in þe world; sip he is bope God and man. And herof wole it sue þat Cristis owne ordre is beter pan ony newe ordre founde of synful men, for ellis hadde Crist failid in power, in witt, or in wille; and, for pis is aȝens bileve, perfore þei feilen in feip þat trowen þat þes 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 pe holy Trinite approvede Crist here, so it approveþ þe ordre þat he made, and putte it in þes þree þingis, in obedience to God, in poverte, and chastite wel undirstonden. Men may undirstonden amys pis obedience to Crist, and trowe þat it stondiþ in doinge of ech pinge þat þi privat priour biddiþ þee do; and certis þanne þou puttest him to be unsynful above Crist, or ellis þat pou shuldist do his wille aȝens Crist. Certis Crist hap no power to lyve as pis prelat doip, but if Crist hadde fredom to falle in synne, and þus þis pryour were more free pan Crist. And herfore shulde we trowe þat ech obedience to man is as myche work as it techip obedience to God; and if it faile herfro bi unobedience, men shulden leve pþis as venym contrarie to obedience; for ech verry obedience is obedience to God, and men shulden more obeishe to God pan to ony creature. And so unobedience brouȝt yn bi þes newe ordres foulip many heepis of men bi foly of her prelatis. shulden obeishe to ech þing þat pan done siche prelatis. And it is not bileve þat þei techen betere obedience to God pan doiþ ony oþer lawe or þingis þat speken to þes ordris. And þis movede Poul and oper Apostlis to holden hem to Cristis ordre, sip þe abbot is betere, þe reule, and þe knyȝtis; and algatis it is more free to holde Goddis comandementis. For þis feyned obedience lettip ofte to serve Crist, and herfore men shulden lerne obedience, to aȝenstonde. Whan ony creature of God biddiþ þee do contrarie to þat þat pi prelat piddip pee do bi expresse signes, and God bi his creature biddiþ þee do þe contrarie, þanne þou shuldist aȝenstonde þi prelate in pis, and obeishe to God in what signe þat he usip. On pis maner Petre and oper apostlis seiden þat men moten more obeishe to God pan to man, and Goddis lawe seip pat Sopeli in pes newe ordres men techip more obedience to God

God obeishide to mannis vois; for to ech þing men shulden obeishe in þat þat it sownep obedience to God. And if þis bileve were kept wel, þis newe obedience shulde gone aweie.

Sermon 32 — PE FIrste Sondai Gospel after octave of Twelfþe day.

Cum factus esset Jesus.-Luc. ii. [42.]

les ques the Doctors. tioning with Pis gospel tellip a lore of Crist whan he was twelfe ȝeer olde, and þis lore is ful of myraclis as oper dedis ben þat he dide. pe story tellip pat, whan Jesus was maad of twelfe ȝeer olde he wente wip Joseph and Marye unto Jerusalem, as þei hadden custum at Paske for to make þis pilgrimage. And whan þe daies weren endid, of makinge of his pilgrimage, his fadir and his modir wenten hoom, and Crist lefte aloone in pe citee. And his fadir and his modir wisten not þat Jesus was left bihynde, for children hadden in free custom to chese wheþer þat þei wolden wende wip fadir or wip modir; and þus Joseph wende þat Crist hadde come wip his modir, and oure Lady supposide þat Crist hadde come wip Joseph. And among Jewis was þis religioun kept, þat men shulden go bi hemsilf, and wymen bi hemsilf; for þei kepten hem fro lecherie in siche pilgrimage; but now pil- Dangers of the grimage is mene for to do lecherie. And al pis ordeyned oure maister for to teche his Chirche to enfourme pe prelatis after general doinge¹ª, for errour in hem is more, and more harmful to be Chirche. And whan þei weren met togidir, and wantiden pe child Jesus, bei wenden þat he hade³ ben in felowship wiþ sum kyn of his freendis, and þei wenten aȝen to seke him amonge hem, and oo dai þei wenten aȝen and fond him not in þe wey. pe pridde dale pei souȝten in þe citee, and þei fond him not, and after pe pridde day þei fond him in þe temple, sittynge amonge doctours, heerynge and axinge hem. No drede pat ne Crist kepte good order in his doinge, ffirst heerynge and after axinge doyngis, C. badde, B; bad, C. The meaning seems to be, in order to teach his Church so to fashion the mode of life of her prelates as that it may serve for a general example.' modern custos of pilgrimages.

Christ's obe dience prefer. able to that imposed by momestic rule. Matt. ix. 16. wordis of pe lawe. And alle þat herden him hadden wounder upon his wisdom and his answeris, and seynge pe ȝoupe of pe childe bei hadden wounder of his dedis. And his moder seide to him, Sone, whi didist þou þus to us? lo, þi fadir and Y boþe sorwynge have sougt pee. And Crist seide unto hem, Wherto have ȝe souȝi me? ne wisten ȝe not þat Y moste be in þe nedis of my Fadir? And here shulde prelatis lerne first to worshipe per God, and to serve his Chirche, bifore þat þei bisieden hem aboute worldely werkes. For' ech man shulde serve God bifore þat he servede oper þing, for his first entent shulde be to worship God whatever he dide; and pis mut nede be in Crist, for he did al þingis as he shulde. But þei undirstooden not be word þanne þat Crist spake here to hem. And Crist wente doun wip hem fro Jerusalem to Nazarep, and he was suget unto hem, in þingis þat þei baden him do. And his moder kepte alle pes wordis, berynge hem in her herte. wisdom, in age, and in grace bope to God and to man. And Jesus profitide in We shal wite pat oure Jesus, sip he was þis manhede, and suget to oper men, and growide³ in wexinge and elde, he profitide in kunnynge which þat 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 þing. Here may holy Chirche knowe bop þe religioun of Crist and partis of þis religioun, as obedience and mekenesse. For Crist was suget to his lesse, and servede hem ful mekely, for Goddis lawe tauȝte him þat þei weren in spirit more þan Crist was bodily. And Goddis reule shulde suffice to men, al if þei cloutiden not newe reulis. For Crist tauȝte perfitli a ful reule for al Cristene men, and it is a foul pryde to cloute our errours to his wisdom, for olde cloip cloutid to newe makiþ more hole, as Crist seip. And we ben certeyne of oure bileve, þat Crist hap mesurid his ordre in liȝtnesse and in fredom more þan oper men kunnen shape. How shulden blynde foolis after amende pis reule þat Crist hap ȝovun? And so God enformep men of þes pryvat ordres þat þre þingis of her ordres ben ydil and noyous; first per clouting of per reule, and sip per obedience, and after per obligacioun to per • So B; So B and C; A has 'And, for,' which gives no sense. grouyd, C; A has growip.

habitis and oper uses. First, Cristis reule were fulli suffisant to alle men, and more free and more liȝt, and of more autorite. How myȝte pe fend for shame combre men wip sich cloutinge? And if a man shulde wende aweie, it were noo nede to charge him wip þingis þat weren unprofitable ȝif he hadde ynowȝ bisyde. And so as God forfendip men to adde to his lawe, or for to drawe perefro, for it is made in ful mesure, riȝt so we shulden holde his reule bi whiche he techip al Cristene men, neiþer adde to ne drawe perfro, lest we peiren Goddis ordenaunce. And litil errour in þis bileve growip to more in longe tyme, and þis fendis blasfemye in God disturbliþ þe Chirche more and more. As anentis obedience, it is knowen þat Cristis obedience kept clene were sufficient to alle men here on lyf, and oper obedience þat is cloutid doiþ harm manye weies. For it supposiþ þat þis prelate errip not in his commandementis, but ever more biddiþ his sugettis þe same pinge þat God biddip; and þus ech prelat shulde be yliche-wyse and evene wip God; and whan þei ben made prelatis bi synful menes as ofte falliþ, God shulde algatis ȝyve hem witt, and conferme hem in grace; for if þei myȝten after do synne, þei myȝten be proud in þer prelacie and reule per sugettis amys aȝen þe comandementis of God. And pan were it profitable to wante siche blynde leders, siþ affiance in God and proving of his governaile myȝte not faile to men but ȝif þei shal faile first.-Lord! whi ordeynede not God siche oidris in þe olde lawe ne in state of innocense; but distryede newe pat weren mad? wher God be not as wise as he was in þe olde lawe, and ordenip¹ now for his spouse as tendirly as he dide panne? And pus alle newe ordres ben ful of heresie. And as anentis þes newe habitis, certeinly þei ben of þe fend, but ȝif þere be sum nedeful cause byndynge men þus to hem, for ellis þei weren superflue, and not of God but of pe fend, sip þei tarriena mennis wittis and her kepynge fro Goddis werkes. But it is knowen þinge to men þat þes habitis profiten not to 'This is the reading of C; A and B have ordeynede, clearly the wrong tense. tauȝlen, * Some words seem to have dropt out here, (though the MSS. consulted all concur in the reading given in the text,) which would have completed the sense, which is, that to attach more importance to the friar's habit than to counsels or commandments of God, is to do the devil's work.

werkes of vertues, but hiden þes ypocritis, sip pei may wip siche And ȝif þei profite bi synne, and crien to men And ȝif þes signes ben habitis be quyke fendis in pis world. ony caas, þei done harm ofter, as doip ypocrisie of siche ordris þat usen hem. fals, þei maken men fals þat usen hem; and so algatis, sip vertues myȝte be kepte wiþouten sich signes more pryvyly and sikirly, þei ben brouȝt in bi þe fende, and specialy, to charge hem more pan conseilis or mandementis of God. Ech man mut hav sum custom, but loke he wedde him not þerwip, ne bisye him not þat it be kepte of many men, for þei ben dyverse and axen dyverse costoms aftir þat God moveþ hym. The marriage at Cana in Calles

Sermon 33 — PE SECOUNDE SONDAY GOSPEL aftir Octave or Twelfþe Day.

Nuptiae factae sunt in Chana Galilee.-JOH. i. [1.]

pis gospel tellip of þe first myracle þat Crist dide in presence of his disciplis. And þus tellip pe story, þat weddingis weren made in a litil dwellinge place in be contre of Galile, and 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 þei weren homelyer in þis weddinge of Joon. Studie we not to what woman þis Joon was weddid, ne axe we not autorite to prove þat Joon was weddid now; ffor þat þe gospel seip here is ynow to Cristen feip. And whan wyn failide, at þis feste, Jesus modir seide to him, Pei have noo wyn. And herby pis Lady ment on curtays manere as she durst, þat Jesus shulde helpe pis 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 Evangelistae a quibus eum Christus vocavit ante consummationem matrimonii per copulam carnis.' There is no trace of it in the works of St. Austin or St. Jerome, nor, according to Cave (Antiq. Apostolicas. p. 118), in any of the Fathers and best writers of the Church.' Bede (Prol. in Joh. Evang.) says, 'Hic est Joannes Evangelista qui virgo Deo electus est; quem de nuptiis, volentem nubere, vocavit Deus." But he does not identify these 'nuptiae' with the marriage at Cana.

wyn bi his myracle. But Jesus answerede, strangely, What is pat to me and to pee, woman? as if he seide, Y have not by my manhede of pee for to do siche myraclis, but perto nedip my godhede; but afterward shal tyme come whan Y shal offre my bodi þat Y hadde of pee, for savynge of mankynde. And herfore notip Austyna how Jesus Crist clepip specialy in þes two places his moder, woman, and here he figuride his speche in his passioun. And to pis entent seiþ Crist, þat his hour is not ȝit comen, in which he shulde bi suffringe putte his bodi in werke. But his modir, supposinge ay good of hir sone, seide to pe mynystris to do what ever he seide. And pure were at þe feste sixe water poltis sett, and ech of hem held a galoun or more.~) -pe Jewis hadden a custoum to washe hem ofte, for touching or seynge of pinge clene ynow, as Seint Mark menep in his gospel. Mark vil, 4- Jesus bade pe servauntis fille pe pottis with watir, and þei filliden hem alle up to be moue. And Jesus seide pan, Helde out now, and bere pe persoun :-an architriclyn was he, þat was clepid to blesse þe feeste, and principal' in þe hous þat was of pre stages, as ȝif it were now a persone of a churche. And þei baren to pis persoun þe wyn þat Jesus hadde made. And whan he hadde tastid perof, and wiste not how it came, but þe servauntis wisten wel þat drowen be water, he clepide pe spouse of þe hous, and seide to him pus, Des men þat festen oþer putten first good wyn, whan þer tast is freishe, for to juge þe goodnesse, and after whan þei ben drunken and þer taist failiþ, þanne he puttiþ wers wyn, but þou doist even þe contrarie, for, þou hast kept good wyn unto þis tyme. Pis was be bigynnynge of signes pat Jesus dide in Galile, and shewide his glorie, bi doinge of þis myracle, and his disciplis trowiden in him. Miraculum ergo Pis wedding bitokenep love þat 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, ¹ So B; A and C have principaly. natus erat. 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 infirmitatem meam, tunc te cognoscam, cum ipsa infirmitas pendebit in cruce.' • The interpretation throughout this sermon is generally founded on S. Austin's eighth Tractate In Jobannis Evangelium. Compare the following passage: Miraculum autem quod facturus erat, secundum divinitatem facturus erat, non secundum infirmitatem; secundum quod Deus erat, non secundum quod infirmus

sip þe same Chirche his wyf lastiþ ever more, but wip 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 wip membris of þis grete womman makip not divors, ne bryngiþ in no bigamye; as, if a wyf growide and hadde many partis þat she hadde not bifore, sche were not perfore lefte. And þus Chana, þat is gelousnes¹, and Galilee, þat is a turnynge whele, bitokenen þe love of Crist þat he hadde to conforte his spouse in þis weie, and brynge her after to blisse in þe chaumbre of hevene.-Pe turnynge of þis water into good wyn techip hou Crist made his lawe more savery, as þe wyne was beter pan þe water bifore. And rigt as o substaunce is first water and sip wyne, riȝt so o lawe is first colde and sip hote; and herfore seip Crist þat he came not to fordo pe lawe but to fulfille pe lawe, and make it more savery. And drede we not pes philosophris to graunte hem aptly þat þe same substaunce is first watir and sip wyne, ne drede we not dyvynes þat axen in þis cas, what was maad newe of Crist in pis myracle; sip qualite, as coloure or savoure of wyne, may not be by it silf. As Austyn seipª, we shal wite þat 'myracle of Crist was wrouȝt here, so þat riȝt as water, þat first was in pe erpe, is drawen in to pe vyne tree, and sip in to þe grapis, and by tyme defyed³ til þat it be wyne, so Crist did þis chaunginge in a litil tyme; but more myracle was of beteringe of his lawe, and be moste of alle, of swifte turnynge to it. Pes sixe water pottis þat helden pis colde water ben men of þe olde lawe þat kepten Goddis lawe. But þei weren sixe, for fro ȝeer to ȝeer þei kepten þis lawe þat was hard as stones, and made hem colde on oper manere pan þe newe lawe; for it makip men liȝt, and hetip hem, and confortip hem, as wyn doip mannis bodi. As philosophris seyn, þes mesures of þes vessilis ben þe olde cerymonyes þat weren beden of God,"and_sum founden of Jewis, and al þes weren fillid of Crist. But, to anoper witt, þis archytryclyn was 1 gelousnesse, B and C. • Sicut enim quod miserunt ministri in hydrias, in vinum conversum est opere Domini, sic et quod nubes fundunt, in vinum convertitur ejus • ' defied, B, C. dem opere Domini. Illud autem non miramur, quia omni anno fit; assiduitate amisit admirationem." S. Aug. loc. cit.

be manheed of Crist, for he made pis myracle bi his godhede. He was þe first þat tastide pis wyn and ȝaf it þes propreetes, bope in him and opers; and doinge of pis myracle passide mannis feestyng, for God puttip him silfe to be bope mete and drynke to men þat he fedip, and he is þe best. For worldely festyng is first savery to man, and sip it is bittir as wermode' to hym; but goostly foode aȝenward first is unsavery, and siþ it is swete, whan men defienª 4, for Goddis lawe savouriþ wele whan it is defoulid, as spicerye gyveþ smell whan it is powned, but dritte, ȝif stired more, is more unsavery, and pus pe ȝyvyng of pe lawe of God was ground and bigynnyng of Cristen mennis religioun. And pus pe disciplis of Crist, alle þat he hap ordeyned for to come to hevene bi riȝt bileve, trowen in him bi vertue of pis wyne; and pus is Crist glorified in hevene and in erpe bi strengpe of his lawe þat he þus ȝaf.

Sermon 34 — Þridde SondaI GOSPEL AFTER OCTAVE OF Twelfþ dai.

Cum descendisset Jesus de monte.—MATT. viii. [1.]

the leper. pis gospel tellip of two myraclis þat Crist dide, and conteynep myche witt aboute þes two myraclis. Pe story tellip how Jesus The boating of cam doun of pe hille, whan he hadde ȝovun his lawe to his disciplis, and a myche peple suede him, for devocioun þat þei hadden in his lawe, and eke in his wordis. And lo, pere cam a mesel man, and loulide him and seide, Lord, ȝif þou woli, þou maist hele me. And Crist seide he wold, and bade him be hole. It is comounly supposid þat þis leprous man trowide þat Crist was bope God and man, and so Crist myȝte hele him, but of his owne worpinesse affiede he not pis; and herfore he seide pat, ȝif Crist wolde, he myȝte hele him of his lepre, and pan was Crist God. And God wolde þat proude men and leprous heretikes wolden wel confesse pe feiþ, and þan shulden þei be hool. And Crist stretchid out his hond, and touchide him, and seide, I wole make 1 wormood, B; wormode, C. The following passage, from the first Wycliffite version (1 Sam. xxv. 37), throws light on the meaning of the text Forsope eerli, whanne Naabal hadde deed be wyn, his wyf shewide to him bes wordis.

Mystical interpretation of the miracle. Healing of the centurion's servant. pee hoole, and able þee perto; and pus doip God to whom he ȝyveþ grace. And anoon was clensid þe lepre of þis man. And pis hasty helynge bitokenep þis myracle; and þat Crist touchide pis leprouse techip us now þat þe manhede of Crist was instrument to his godhede, for to do myraclis þat he wolde weren do¹, and þat touchinge of leprouse men was leveful to men þat þus wolden helpe hem. But Crist myȝt not be blemyshid by touchinge of pis leprouse; and so tauȝte Crist his everlasting good wille, and tauȝte us to performe þe good wille that we have. And after Crist bade him, See þat pou telle no man, but go and shewe him to be preest, and offre þat ȝifte þat Moises bad in witnesse of siche helpe. And so men seien, on þree maneris may pis word be undirstonden. First þat þis man shulde telle no man herof bifore þat he had offrid þat Crist bad him do. Pe secounde cause and betere is, þat Crist bad þis, to teche us to flee boost, and þanke of siche men to whiche we done good bi maner of mercy; and þus we shulden not telle pis, bi entent of mannis þank. pe pridde weye seip, þat Crist bad pis negatife, to flee sclaundre of Goddis lawe and man, and flee bostinge of himsilfe, and conseyvynge of yvel of God. And, for pe olde lawe was pan ceesid, Crist bad fille pis lawe as autor þerof. And þus whan a man shewip by his holy lyf, actif lyf, þat is two dowfe bryddis, or contemplative lyf, þat is a paire of turturs, bi siche signes he shewip pat his synne is forȝovun, and þat unto preestis þat wel undirstonden pis. And þus synful men shulden conseile with preestis, and take of hem medecine to fle more synne. Pe secounde myracle techip how Crist helide an hepene man, for love of centurion pat kepte Capharnaum, þat was heed toun of pe contre of Galile. Pis centurio tolde Crist pat his child lay in his hous syke on the palesie, and was yvel turmentid. But Luke tellip how þis knyȝt dide al pis by olde men of pe Jewis pat myche preisiden þis knyȝt, and seiden þat he was frend to hem, and bilde hem a synagoge. And Crist cam wip hem nyȝe to pis knyȝtis hous, and þis knyȝt seide pus unto Jesus Crist, Lord, Y′ am not worþi þat þou entre under my roof, but seie oonly wip word, and my servant 1 wer done, C.

shal be hool. For Y am a man pull in þis place bi power of be emperour, havynge under me knyȝtis, for to do myn office, and Y seide to on, Go, and he goiþ, and Y seide to anoper, Come, and he comep, and Y seide to my servaunt, Do pis, and he doip it. And bi pis wolde pis knyȝt mene þat Crist hadde no nede to entre in to his hous to hele pis seke man, sip Crist is God Almyȝty, under no power. Jesus herynge pes wordis woundride in hise wittis: al if he wist and ordeyned bifore þat þis knyȝt shulde bus trowe¹, and herfore seide Crist to be folk þat sueden him, Sopely Y seid to you, Y fond not so myche feip in al þe Crist mente not of folk of Israel, neiper preestis ne comouns. hise apostlis ne of his modir ne of his maynè, for þei weren take from Israel, as Crist was here a strange lord. And herfore bihetip Crist his Chirche þat shal be of hepene men, þat many of pe este and west shal come and reste wip patriarkes in þe kyngdom of hevene, where children of þis rewme shal be putt out, and cast into helle; þere shal be wepynge, þat is, sensible sorewe, and gnastinge of teep, þat is more, for it is peyne of harm of blisse, þat passiþ al sensible peyn. And Jesus seide efte to his knyȝt, Go, and þi servaunt shal be hool; for as pou trowist, bi my grace, be it done unto pee. And be childe was maad hoole in pe same houre, þat Crist spake þus. We shal wite Interpretation þat feip is a ȝifte of God, and so God may not ȝyve it to man but ȝif he ȝyve it graciousely. And þus alle goodis þat men have been ȝiftes of God, and þus whan God rewardiþ a good werk of man, he corounep his owne ȝifte. And þis is of grace, for alle pingis ben of grace þat men have of wille of God; and Goddis goodnesse is firste cause why he ȝyvep men þes goodis. And so it may not be þat God do good to men, but ȝif he do þes goodes freely bi his grace. And wip þis we shall graunte þat men disserven of God; for in grace þei maken hem worthi to have pis good of God; but we shal not undirstonde þat ech grace of God is a lump of þingis þat may be bi hymself, but grace is a manere in man bi which he is graciouse to God, and oper 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 oper, þat conseyven not The error of 1 So in B; touw, A; betrew, C. Pelagius

Christ stills the tempest. þat a ping may be but ȝif it be bi himsilf, as ben substancis, is for to scorne and to leve to foolis. For nyne kyndis of accidentis have contrary manere, sip ech of hem is a manere of substance of a þing, and it may not be by himsilf, as heretikes dreemen. And herfore leeve we þis, and lerne we of þis knyȝt to be meke in herte in word and in dede, for he grauntide first þat he was under mannis power, and ȝit bi power of man he myȝt do many pingis; myche more shulden we knowe pat we ben undir Goddis power, and þat we may do noo pinge but by power of God; and if we disusen pis power, woo sha! us be perefore. And so pis rote of mekenesse shal gete oper vertues to us, and grace of God to disserve mede of hevene and goodis of glorie, as it was in þe gentil knyȝte.

Sermon 35 — ÞE FOURDE SONDAY GOSPEL after Octave of Twelfþe dai.

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

pis gospel tellip a myracle pat Crist dide in þe water, and syche myraclis confermen þe feip of holy Chirche ful myche in rude men; al ȝif þei ben hard. And so doinge of myraclis in water and londe bitoknep þat Crist shewide his woundris to dyverse men. Sum resseyveden hem not to hele of her soule, for þei weren unstable as water, and fordiden soone Cristis prente'; but oper men weren stable as lond, þat helden þe prente pat Crist putt in hem, and bi þe ground of siche feip þei wenten fulli þe wey to hevene. Pe storye tellip of Jesus þat he stepide in to a boole, and his disciplis sueden him. And lo, be water movede fast, so þat þe boot was hid with wawis, for þe wynd and be water weren contrarye to hem: -Criste sleple in pis tyme' in pe boot, as he hadde ordeyned. pe disciplis comen and wakiden him, and seide pus to Crist, Lord, save us, for we perishen. And Crist seide to hem, What dreden ye of litil feiþ ? And Crist roos up anoon, and comandide to be wyndis and pe water, and þei weren restid anoon. And al þe puple woundride ¹om. A. . prynis, B. in the italics; C rightly excludes them. A and B include the words 'in þis'

herof, and saiden among hem selfe, What is he pis, for the wyndis and pe see obeishen to him? Sipe alle pe dedes þat Crist dide techen men how þei shulden do, pis restyng of Crist in pis boot bitokenep lore to be markid. We shulden be tymes reste, and preye to God in scilence¹, and heere of him heelful lore þat we shulden after teche þe puple. And pus shulde techers flee preisynge of þe peple, as Crist dide. And þis is a pryvy synne amonge men þat prechen to be puple, and certis it is a greet synne, for God shulde have al hool þe pank. And pus pe sleping of Crist bitokenep his verre manhede, and makip his' myracle more, and to preye him hertlier in nede. And pus al oonli we dreden for defaute of feip in us, and Crist slepip not to us but for defaute of feiþ, for þe godhede may not slepe, and ȝit we speken unto him, Ryse, why slepist þou, Lord? and helpe us in þis nede. And þus on two maneres failip bileve in men. First, whan men wantiþ bileve, as þes pat trowiden not þat Crist was God; for ȝif þei hadden trowid pis hooli, þei shulde have trowid þat Crist myȝte slepinge have done þis myracle and myche more. On pe secounde manere failip bileve, whan it worchip not wele in dede, but is ydel as a slepynge man; and pan clerkes seyen it is in habites. And þus may no man do synne but ȝif his bileve faile ouþer on oo manere or on oper; for ȝif he hadde freishely bileve how foul his synne is, and hou myche it harmep him, he wolde not for al pis worlde do pis synne, but fleen it. And herfore preyden disciplis to alarge him bileve, and Crist seide to Petre, Whi doutist pou of litil bileve? And Crist seide to a man þat he shulde trowe, for alle pingis ben possible to men pat bileve. And shortly no kyn vertue was preisid more of Crist þan was riȝt bileve, for it is ground of alle oper; ne doute we not how bileve may now be lesse and now be more, siþ þan partis of bileve myȝten go awey and come newe, and þan þer weren dyverse bileves for dyversitee of parties. Siche doutes we shulden Speculative sende to be scole of Oxenforde, and we shulden wite wel biberefeu le God pat dyverse feipis in a man, now on' and now oper, silence, C. pis, C. bem, B; bem in, C. Him is the purer and older form for the dative plural of the third personal pronoun. OOR, B. • That is, dy ¿fes, to use the language of Aristotle, not is ¿vagycią. doubts should the of Oxford.

Jer. xvii. 5. make no feip in him, ȝhe, ȝif þe tyme be dyverse pat pis feip þus comep or goip. And pus may God encrese oure feip, and we by synne enfeblen oure feip; and Crist slepip ofte to us for siche slepynge of oure synne. For whan wyndis of mennis bost maken us to drede of worldely harmes, and flodis of tribulacioun comen to us, þei maken us dreden and crye on Crist to have helpe for failinge in our bileve. For we shulden trowe þat noo siche a cas myȝte anoy us but for synne, and if it come for oure synne, it is just, and Goddis wille. Whi shulde we be þus distemprid for þing þat is nede to come? Love we God, and do we his wille, and drede we noo þing but hym. For defaute in oure bileve makiþ us to drede for siche þingis. For pes foure mannis affecciouns, drede and sorewe, hope and joye, changen a mannis wille after þat he hap vertues. And if he be rootid in synne þei chaungen myche in a man, for he hap drede of ping of not¹, and after joye of worldely þingis, and also sorewe of losse of þinge þat were betere to him to want, and hope of þingis ferre fro his helpe, as is welfare of þis worlde. And alle pes techen pat his wille is not sette on hevenly þingis, ne his bileve groundid in God for defaute of good love, for ech man shulde drede more loss of Goddis love by synne pan he shulde drede losse of ony worldely þingis. For as bileve techep us loss of Goddis love were wers, whi shulde we not drede pis more, sip it bringiþ more harm to us, and hope more helpe bi charite pan bi any mannis helpe? And pus cursiþ þe prophete him þat tristiþ þus in man. And here may men have a myrroure to juge wher þei love God and where þei ben in charite, bi þe ordre þat þei shulden have ȝif þei loven God wel; þei shulde more have joie of him þan of ony erþelye pinge. And so of his loss, ȝif it come; ȝif þei lesen þe love of God bi per synne, þat þei shulden knowe, pei shulde have more sorewe perof pan of loss of oper ping. And pis joye, wip þis loss, wolde make men to flee synne. Sip many men with diligence fleen losse of worldely goodis, and kepen hem þat þei ben not dampned in siche los by mannis lawe, and drede not so myche to lese goodis of grace þat be beter, it is open þat charite is not ordynel in 1 nouȝ, B.

hem. And pus of goodes of kynde, men drede myche' to lesen hem, as reule of kynde techip us, and comoun experiens; and ȝif þei comen to us, we joien ful myche, as we witen well; but goodis of grace we putten bihynde, and pat fordoip oure charite. And if we feynen falsehede in pes two þingis, bope God and our bysynes shal be jugis aȝens us. Lord! wheper traveilen we more, aboute goodis of pes two þingis or aboute goodis of grace? Oure owne traveil shal juge us; what preest bisiep him more now for to sue Crist in vertues, pan for to gete a benefice, or for to gete worldely goodis? And pis techip pat he joiep more of worldely goodis pan goodis of grace. How ever þat we stryven now, oure juge shal dampne us at pe laste. And bi pis same skile, hope and sorewe shal jugen us, for we casten more oure bisynes in hope of a worldely prowe pan we done in hope of hevene or hevenly blisse þat we shulden have; and pus we dreden more of loss of worldely goodis þat we hopen þus, pan we done of goodis of blisse; and pis reversip al oure lyf.

Sermon 36 — ÞE FYFDE SONDAI AFTER OCTAVE OF TWELFþE DAL.

MATT. xiii. [24.]

Simile est regnum celorum homini qui seminavit. the tares. CRIST in þis parable tellip pe staat of his Chirche, and seip The parable of þat be kyndom of hevene is lyke to a man þat sew good seed in his felde. Pe kyngdom of hevene tellip bope togidere, Crist and his maynè, but principali Crist. And herfore Crist is often clepid pe kyngdome of hevene, and pe Chirche, pat is his¹ wyfe, is o persone wip him. And pus pe kyngdome of hevene seip pis spouse and his' wyfe; but here is pis kyngdom take for Jesus Crist, þat is bope God and man, and ordeynep wel for his Chirche. Dis man sew first good seed in pe feld of pis Chirche; for he puttide first good feip in herte of his servauntis, and pis seed is Goddis word, as Crist himsilf seip. Ffirst pis seed growide clene, and brouȝt ⚫ pis, C.

'So in C; om. A, B.

Application of the parable to the present time. shewe signes, as forp good fruyt, but þe fend had envye. þat þis seed growide pus; and þis man þat is enemye to Crist and his Chirche cam and sew tares whan men weren aslepe. For bi dowynge of þe Chirche and necligence of prelatis is mannis lawe medlid wip Goddis lawe. And pes double mannis lawes, þe popis and þe emperours*, letten Goddis lawe to growe, and gnaren þe Chirche, as tares gnaren corn, and letten it to þryve. And þe fend went awey, and ceesside sum what to tempte men, for he was sikir of pis tare þat it shulde myche lette pe Chirche. And þis is þe cautil of pe fend, to wipdrawe his malice and myraclis, whan he hap sowen yvel seed, as if God were wel paied wip sowyng of siche seed. And as wete somers nurishen siche tares, so lustful lyf of men þat shulden florishe in vertues bryngiþ in siche lawes biside wordis of bileve. And pis lettip trewe men to telle Goddis lawe, and lettip þe Chirche to growe in feip and oper vertues. And first, whan þe Chirche growid wip þis tare, ȝit it was hidd long after þe dowyngeb, but siþ was pis tare shewid, and Goddis lawe hidde. For many wete someres ben comen to þe Chirche, and so mannis lawe growip and Goddis lawe is lettid, and speciali bi lawes of pes newe ordres. But whan malice of þes lawes was knowun to trewe men, þanne þei and aungels spoken' to God and preyd Him. þat þei myȝt gedre awey þes tares, so þat Goddis lawe myȝte renne freely as it first dide. But Crist denyep þis to hem, for harm þat myȝt come, for good corn myȝte be drawun up bifore pat it were rype, as trewe men in God myȝte be sone kild, ȝif þei shewiden to myche pis cause, of clennesse of Goddis lawe. But God hap ordeyned his seed to growe til it be rype, as God hap ordeyned his membris to helpe agens pe fendis lymes, as longe as it is good þat þe Chirche profite here bi hem. And pus if sowynge of þe fend tariep here Cristis Chirche, and makip here Cristis corn ful pinne, and makiþ picke pe fendis lymes, nepeles pis good corn groweb more medefulli to pe Chirche, for þei have more lettinge, but wel is him pat may stonde. And herfor biddiþ Crist, þat men shal suffre bope pes So in B; spalen, C; spehen, A. • The canon law and the civil law. The supposed endowment of the Church by Constantine under Pope Sylvester. WYOLIP.

two growe til þet yme of repinge, and þan shal he sey to be repers, Gidere ȝe first pes tares togidere, and bynde hem in knytchis to brenne, but gedere ȝe pe good corn to my berne. Tyme of pis repinge is clepid þe day of dome, or ellis tyme nyȝ it, and þes repers ben good angelis, þat gederen partis of Cristis Chirche; and þes good angels shal bynde Cristis enemyes in knytchis; and after þei shal brenne in helle bi þe ryȝtful dome of God, and trewe servauntis of Crist shall be gederid bi good aungelis and come to hevene as Goddis bern. And here supposen men, sip it is nyȝe domes day, þat soone hereaftir shal be distryed bob mannes lawe and her makers, and so, ȝif God wil, bope ypocritis and trynauntis' shal be distryed, as pe Antipope The anti-pope wip his court, and þes newe religiouse. And pan shal Goddis lawe regne wip þe trewe partis of his Chirche; for, as þis gospel telliþ, þes tares shal be gedrid first; but at þe day of dome Cristis lymes shal first be comfortid; and so it semep þat Crist spekip here of tyme bifore þe day of dome, and pus he moveþ many men for to trete pis mater now. And prey we al devoutely pat God do here as him lykep, and stonde we stif in Goddis lawe, and preise we it bifore pis tare. Many men musen of undirstondinge of his gospel, and þenken þat it is foly to speke agens Anticrist, sip treupe of Goddis lawe tellip þat he shal vencuschen Cristene men for a tyme, and we may see pis at eye. And þus telliþ þe gospel þat God' wole pat tare growe til þe day of dome among good corn, but who shulde reverse God and do agens his wille? Here shal we suppose comoun bileve and comoun distincciouns, þat ben said in Latyn, and þanne me pinkiþ þat we shulden preien þat Goddis wille be done, as it is in hevene, so here in erpe. And over þis we shulden stonde sadde in bileve of God, and lyve in vertues as Goddis lawe biddiþ us, and assenten not to synne of Anticrist þat regneþ now, but have sorewe perfore, sip Crist hadde sorewe for synne and wepte never but þries for synne, as Goddis lawe techip us, and resoun acordip herwip; sip synne is moost yvel, and so we shulden more have sorewe for synne pan for ony ¹ tirauntis, B; tyrantis, C. · mosyn, C. * So in C; om. A and B. Clement and the friars compared to the tares. The option to contend with that it is folly Antichrist, as he is destined to triumph for a time.

Confuted. oper yvel. And þus, ȝif we myȝte lette synne, we shulden be Goddis proctours, al if we dien þerfore, and profiten here no more. But lyve we wel, and God failip not to consaile us how we shal do, and þus assente we not to synne but profite we as God biddiþ us. And herby may we answere to be fendis argument. Suppose we þat Anticrist shall vencushe trewe men for a tyme; but þis is in bodily victory and not in vencushing of treupe; for pus he vencuschip no man, but ever is overcome him silf. And þus trewe men shal ever have mater for to fiȝte goostly, bope wip pe fend and his membris, þat ben wickide men of þis world. And so wip þis undirstondinge fiȝte we wisely wip þis world, but algatis loke þat we be armed wip pacience and charite; and pan pe fisting of þe fend may no wey do us harm. And if þis skile shulde move men to performe Goddis wille, never shulde man fiȝte wip synne, for God wole þat synne profite. But what witen we wher tyme be come þat God wole þat þis tare be distryed? And herfore worche we wiseli, and fiȝte we aȝens pe fend, sip pis stondip wip Goddis lawe and wip fillinge of Goddis wille. The parable of the labourers

Sermon 37 — ÞE GOSPEL On SeptuagESIME SONDAY.

Simile est regnum celorum homini patrifamilias.—Matt. xx. [1.]

pis gospel tellip bi a parable how God hap ordeyned for his in the vineyard. Chirche fro þe bygynnynge of þe world, as longe as it dwellip here. The kyngdom of hevene, seip Crist, is lyke to a good huseboonde*; þat wente first eerly to hire werkmen into his vyneȝerde. Pis housbonde is God, and þis vyneȝerde is his Chirche, and at þe bygynnynge of þe world he hyred men to wirche perynne, for alle pes men þat comen to hevene wirchen wel in þis Chirche; and her hire is a peny þat þei taken, for dai of hir lyf. And þis 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.

? aflir þis acorde made, he sente pes werkmen into his Chirche. And pis housbonde wente our in þe pridde houre of his day, and say oper stondinge ydel in þe cheping to be hired, and þis fadir seide to hem, Go ȝe in to my vyneȝerde, and þat þing þat is riȝt Y shal ȝyve ȝou. Pes werkmen ben seintis þat God hadde ordeynede for to travaile in his Chirche after pe first age, and þei stoden ydel in þe way to heveneward bifore þat God hadde moved hem to traveile in his Chirche. And God bihiȝt þat he shulde ȝyve hem þat were riȝtful hem to have, and þat is þe blisse of hevene, þat falliþ to þis large lord. For it is uncerteyne to hem where pei shal perfourme pis travail, herfore he bihetip to hem to ȝyve hem þat were riȝtful. And þei wenten forþ and wrouȝten wel, werke of pis vyneȝerde; and þus he dide in þe sixte houre and in þe nynpe houre also. For God hirede laborers after þat his Chirche hadde nede, and so he bood' first oo our and sip two to hire servauntis. He wente forb aboute pe enlevenpe hour, and fond oþer men stondinge, and seide to hem, Whi stonde ȝe here al dai ydel fro traveil af þis vyneȝerde¹? And þei seiden to him, for no man hadde hirid hem; and he seide unto hem, And go ȝe in to my vyneȝerde. He made noon oper covenaunt wiþ hem, for two bifore weren ynow. " pes fyve houres bitokenen bope pe elde of þe Chirche from þe bigynnynge til þat Crist cam, and trewe men þat traveiliden þerinne. For it is seid comonly þat þe world hap sixe eeldis. pe first was from Adam to Noe; þe toper from Noe to Abraham; þe pridde from Abraham to David; þe fourpe from tyme of David to passinge in to Babiloyne; and þe fyfte fro þat tyme til þe natyvyte of Crist. pe sixte age is undirstonde from þennes til þe day of dome. Pan shal the list of Crist go doun fro dwellinge in pis world, and shyne in þe toper worlde by mene of þe day of dome, and for notablete' of Crist. He tellip not hirynge for pis hour; and, for pis tyme is to come, and Goddis lawe is ful hereof, he tellip not of þis sixte hiryng, but undirstondip it in oper. Ne we shulde not knowe nowe þe quantite of þis age pat lastiþ fro Cristis ascencioun unto dai of jugement. pe traveile in pis vyneȝerde stondiþ in þes pre þingis: firste, digge aboute þe vyne rotis, and dunge hem wel, and hile hem þanne. So in C; A and B wrongly include the clause in the • notablite, B; notabilita, C. 1 abode, C. italics. The six a the chur

Mystical inter pretation. yvel eerbis growen þere, Whan þes fyve manere, þan þes Pe secounde traveile in þis vyneȝerde is to kitte wel þe braunchis; and þe pridde traveile herof were to araile pes growynge vynes. Sum of pis perteynep to God and sum is done bi mannis traveilc. God himsilf makiþ þes vynes, and plantiþ hem in his ȝerde; for God makiþ trewe men, and ȝyveþ hem witt to bryng good fruyte ; and prechours ben helpours of God, and delven aboute bi bileve, but God ȝyveþ þe growynge, al ȝif men planten and watren. For pus dide Jeromye in þe olde testament; and pus also dide Poul in pe tyme of grace. And so pes laborers have nede to delve aboute þes rotis, lest and bastard braunchis wipouten bileve. Pei ben dungid wip fyve wordis, þat seint Poul wolde teche pe puple; pe whiche sum men undirstonden hevene and helle and weies to hem; but þe first word and þe fifpe is pe holy Trinite. sentencis ben prechid, and declarid on good vynes ben dungid, and wele hilid wip erpe. But wise men kitten pes branchis, whan þei wipdrawun cursid men þat ben superfiue in þe Chirche, and letten it to brynge forp wyne. And to pis helpen myȝti men þat drawen fro clerkis worldely goodis þat þei have aȝen Goddis lawe, and done harm to his Chirche, but þei þat martiren Goddis servauntis, be þei knyȝtis, be þei preestis, þei be foxis þat ben aboute to distrie pis vyneȝerd. pe railynge fallip to prelatis and oper vikeris of God, þat makip þe statis of men to stonde in pe bondis þat God hap ordeyned; and ȝif wyndis or oper weders putten doun þes statis to þe erpe, bi vertue and strengpe of prelatis shulde þes statis ben holden up. And so ech cristene man shulde helpe pis vyneȝerde; for growynge of coolwortis and oper wedis maken malencolie and oper synnes, and gladen men not, to wende to hevene, but maken hem hevy to falle to helle. And whan evenynge was come, be lord of þis vyneȝerde seide to his proctour, and bade hem clepe pes werkmen, and ȝyve hem her hire, bigynynge al pe last werkmen unto þe first laborers. pe lord of pis vyneȝerde is pe godhede of Crist, and pe proctour herof may be clepid his manhede. Dis evenynge is be day of dome, þat sum tyme is clepid myd nyȝt, and sum tyme clere dai, to dyverse men þerinne, as þe same tyme is clepid here day and here nyȝt, here faire tyme and

• hoot, and her foule wedir and coold. Clepynge of þes werkmen is clepynge to goddis dome, þat is pe laste trumpe pat seint Poul spekip of. Crist shal bigynne at men of þis last Cor. xv. ya. tyme, for men of þis last age shal be more blessid, and be first in worþynesse pan men of oper ages, sip þe manhede of Crist is in pe sixte age, and his modir wip apostlis shulen passe oper in blisse, and so in oper agis pe later hadden more grace, sip Crist is pe emperoure, þat wendip ever alargingę. Pe sevenþe gatory. age is clepid of men pat slepen in purgatorye, and pe eiȝte seep in age of blissed men in hevene, and in pes eiȝte agis endip al þis world. me. And so al pes laborers toke ech one his peny. But men of þe first hour demeden þat þei shulden have more þan men of þe enlevenþe hour, ffor þei travailiden first and longer. And þus þei grucchiden aȝen pe housebonde, and seiden to him; Pes comen in þe last houre, and pou madist hem evene to us, þat baren þe charge and þe hete of pe daie of traveile. But he answeride to oon of hem, and seide þus to him, Frend, Y do þee no wronge; for of a peny þou cordist wip Take þat is pine, and go ful paied, for I wole syve his laste as myche as Y wole ȝyve bee. Where it is not leveful to me to¹ do wip my owne ping as Y wole? Wher pin eyen ben wickid for þat Yam good? pus shal þe laste be firste, and þe first be last; for many ben clepid, but fewe of hem ben chosen. is grutchinge of þes seintis is not stryvinge of hem, but woundringe in soule, as Seint Gregore seip. And so pis demynge and grutching þat þis gospel spekip of is woundrynge in soule, and bankinge of Goddis grace, þat he ȝaf so myche joie to men for so litil traveile. For more joie þei myȝt not have, but fulli as myche as þei wolden. And so shal al witen wel þat God doiþ no wrong to hem, but þat he hit hem graciously, he hap fully ȝyven hem; ne noon of hem shulde grutchen aȝen goodnesse of þis just fadir, for he may ȝyve of his owne, more pan ony man may 1 So in B and C; om. A. * See the nineteenth Homily of Pope Gregory (Benedictine edition, Paris, 1705), vol. i. p. 1512. 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.

disserve bi mannis riȝtwisnesse, or evenhede' of ony chaffare. And so God seip to ech seint þat he shulde take his mede by grace, and so go in to þe blisse of hevene where seintis shal ever dwelle in pees. The parable of the sower. Interpretation.

Sermon 38 — SEXAGESIME SONDAY GOSPEL.

Cum turba plurima.—Luc. viii. [4.]

pis gospel tellip in a parable hou þat holy Chirche growide bi graciouse sowynge of Crist, and growinge of þis holy seed; and in tyme of Sexagesime men sowen bodili seed. Pe storye of þe gospel tellip, Whan myche puple was come to Crist, and þei hastiden of citeis to heere of him Goddis word, he seide bi a similitude; He wente out þat sowip ay to sowe his seed in his lond; but on foure maneres felle his seed upon his lond. Sum fellen bi side be 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 þornes, and pornes growinge strangliden it. And sum felle in to good erpe, and þat sprong up, and made an hundrid fold fruyt. And Crist, seiyng þes wordis, cryede and seide to þe puple, He þat hap eeres to heere, heere he, and undirstonde pis witt. And evermore, as seintis seyen, whan God biddip men heere pus, his sentence is presciouse and shulde be markid wel of men. And his disciplis axiden him what ment pis parable, and Crist seide unto hem, þat to hem was grauntid to knowe be privyte of be rewme of God, and to oper men in parablis, þat þei, seynge wipouten forp, se not wiþynne in her soule, and þei heerynge pe wordis of pe parable undirstonden not be witt of pem. Crist seide pat þis is undirstonding of þis parable. pe seed is Goddis word, pat felle to men on foure maneres.-Pis first seed is Goddis word, þat fell in sum biside pe wey; for sum ben 1 ony nede, C. • The meaning is, ' or according to the just understanding · UNIVERSITY LIBRARIES OF GEORGIA

cumbrid wip pe fend, and so defoulid wip þe worlde þat þe erpe is not able to take þis seed and hilen it; and herfore comep þe fend and takip Goddis word fro per hertis, for he puttiþ in her pouȝt strange ping fro þis seed and so he takip fro per witt þe vertue of Goddis seed. And herfore it is perelous to dwelle pus biside þe weye, and be defoulid wiþ þe fend and wip sentence þat he wole teche. Pe fend takip fro men Goddis word þat þei trowe not in it; and for, bi suche troupe, men may sunnest be saif, þe fend purposip to take awey Goddis word, last þat 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 þe seed biside, and aspie unsow place, and gedere þe seed þat is sowen. He hap noo power of þis seed, but power of þe man by synne. And pus men out of bileve, pat ben hardid in þer untreupe, maken a comoun weye and playne, where fendis and beestis may freely go; and on londis biside þis weye ben many voide places, for many semen in bileve, but feip is voided fro hem. pe secounde place of pis lond þat Goddis seed is sowen ynne, is stony lond wip brood stoonys, upon which bis seed falliþ, and stones ben hard and erpe litil, and for a tyme þei taken wiþ joie be wordis of God þat ben sowen, but hem wantiþ rootis of charite; and so þei turnen to þe world, for coveitise of worldely goodis. And pis seed wantip rotis of love to stonden in Goddis lawe, for þei loven more erþely goodis þan þe fruyt of bileve. For pis seed of Goddis word mut be rootid in charite, so þat neiper poverte ne peyne ne manasse made of Antecrist make men falle fro Goddis lawe, for stabilnesse in pe roote. Pe pridde lond þat takip þis seed is ful of pornes and yvel weedis, and þes growen up wip þe corn, and distrye good seed; for siche ben ȝoven' to worldely lustis, and lustful ping lykep hem, as pingis þat plesen þe bodi, as mete and drynke, and ydlenesse, and leichery, wip worldely goodis þat susteynen bodily lustis. And þus it farep as Gregory seiþ ª: al ȝif rychesse liken þe fleishe, nepeles þei ryven þe soule, and maken it bisye aboute veyn pþingis ; and þus þei prycken and wounden þe soule, as þornes done harm to þe fleishe. ¹ reyven, C. So B; A has yy. • S. Greg. Homil, in Evang, xv. § 3.

The good ground John H. #6; James Iv. 1-5. John xii. 24. Questions raised and answered. And pus pis lond is undisposid bi pree enemyes of a man, þe which be, pe fend, þe world, and þe fleishe wanton of a man. Of pes speken Joon and James, and Crist here in her¹ wordis; for þes pree letten Goddis word to bryng forp fruyte in mannis soule. And þerefore, ȝif þou coveite in God þat his seed profite to pec, chastise wele pes pree enemyes þat letten Goddis seed to growe, and þan þou hast good land and wel disposid to take þis seed, and it bryngiþ in siche soulis fruyte to an hundrid fold; sip goodis of blisse pat ben in hevene passen alle oure goodis here, as an hundrid done oon. And pes in substaunce ben þis seed, and þis lore is profitable to holi Chirche and makip it growe, and reisip it fro þe erpe to be heynesse of hevene. pis seed hap many propertees þat fallen to bodily seed, for it is litil in quantite and þe vertue of it is hid, but Goddis grace mut quykene it, as liȝt of hevene quykenep oþer seed, and dewe of grace þat comep of God, wip þe hete of charite, norishen pis goostly seed, and maken it growe up to hevene. But as þe gospel of Joon seiþ, þe corn of whete fallip in to erpe, and sip it diep, and þan it groweþ many folde to myche corn. pis whete corn is Cristis bodi, þat bicam man here in erpe, þat first was deed and sip roos, and brouȝte of him many partis; and pus growide holi Chirche from oon to hir ful noumbre. But beestis and lymes of pe fend be myche to blame for þis fruyte, for þei letten it to growe many weies bi fendis cautelis, and sum, bifore þat it be rype, bei kitten' and³ letten fruyte to come. And herfore hey wardis shulden be ware and do per office in þe Chirche, for ellis pei ben traitours to God, in fals kepinge of his felds. And vertues of a soule, and specialy mannis pacience, ben as marle or dunge to men, and maken hem bryng forp siche fruytis. Aboute pis tixt may men doute, how þis seed may wexe drye, or faile in ony wyse, sip it is Cristis word, and Crist seip pat hevene and erpe shal passe and faile, but not his word. But here we witen how treupe of God may not faile in his substaunce, sip it is kynde of God, pat nedely is ȝif ouȝt be; but pe fruyte pat it shulde make may faile in men by synne of hem. And þus þis seed hap many names, and bi bis, C. om. E om. E.

many resouns is knowen, and bi diversite of resouns may men assoile pes doutes. But moreover þes men douten here, sip God is sower of þis seed, and He is ful of witt and myȝt, whi sowip he in yvel lond? But here we shal undirstonde þat noo defaute may be in God; but as he ȝyveþ reyn and wedris to good men and to yvel, so he offrid his seed bope to lond good and yvel; and al ȝif fruyte þat it shulde have perishe ofte for mannis synne, neþeles substaunce of þis seed may not faile, sip it is God. And pus meneþ Anselmeª, þat þere is no treupe but oone, for ech treupe in his ground is þe first treupe of alle. And leve we to ȝonge men scole tretynge of þis matere, but ȝit men douten what move God to wipdrawe his grace fro men, and to lette pis seed for to growe, as he shewip it in parablis. But here seip Poul þat no man shulde blame God for his good dede, sip he doip bi his grace al þingis þat he doiþ, and wipdrawiþ never his grace, but ȝif man unable him selfe; and þan bi riȝtwisnesse of God nedip þis synner to be punishid. But sum men seyen þat alle pingis moten nedis come by God, and so what harmes comen in þis world, profiten unto his world, eiper' to make good þing beter, oper to make good anewe³, or ellis to preyse God and to joie for peyne þat is to men in helle. And so Crist tellip in parablis his witt for many causis. First, for men unworþi to knowe it ben blyndid bi derke speche; moreover, for men þat medefulli traveilen for to knowe pis parable witt bope shal traveile more medefulli and betere printe be witt þus gate; and also, in siche parablis as myche philosophie is knowen as is nedeful for a man for to cunnen in þis weie. And so, ȝif God ordeyne þus, it is best þat it be so. super, A; for, E; the reading in the text is that of B. · onewe, A; of newe, E; of new, C. • • Improprie hujus vel illius rei esse dicitur (veritas]; quoniam illa non in ipsis rebus, aut ex ipsis, aut per ipsas, in quibus esse dicitur, habet suum esse; sed cum res ipsae secundum illam sunt, quae semper • So in B; praesto est his quae sunt sicut debent, 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.' •

Christ foretells his passion.

Sermon 39 — QUINQUAGESIME SONDAY GOSPEL.

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

pis gospel tellip how Crist warnede his disciplis bifore of his passioun, to teche þat he ordeynede it, and suffride not aȝens his wille, but chees for love þat he hadde to man to suffre þus and bigge man. Jesus toke his twelve disciplis, and seide pus unto hem, Loo, we steien to Jerusalem, and alle þingis þat ben writun bi prophetis of mannis sone shal be endid, as þei nedis mote. Crist clepip himsilf mannis sone blepeliche', for þis cause. Foure maneres þere ben of men þat ben brouȝt in to his world. pe first man was made of erpe, but Eve was made of man. pe þridde man cam of hem two by comoun gendrure of man; but Crist worshipid a womans kynde, and cam bi myracle of Marye, so þat whan þat Crist clepip himsilf wommans sone, or his modir womman, he specifiep his manhede. And so, ȝif prophetis and oper men weren sopeli seid mannis sones, napeles Crist was propreli sone of a persone of mankynde, for he was a virgyns sone, wiþoute man þat gate³ Crist of hir. Pes forfadris of whiche Crist cam, as Abraham, David, and oper, 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 specifie his manheed. Sixe pingis tellip Crist to come in his passioun. First, Crist shal be ȝovun to Pilat and knyȝtis, to be slayn; and alle þes weren heþene men, and figuriden þat þei shulden be turned. And ypocrisie of Jewis, whan þei feyneden unleveful to hem for to slee Jesus Crist, telliþ þat þei shulden be endured b. After Crist was many weies scorned, and aftir he was tormentid, and after he was spill upon; and aftir þis turment he was kild, and he roos on þe pridde day, as it was shewid aftir in dede. But disciplis of Jesus undirstoden not of þes sixe þingis; for al ȝif þei herden þe voicis, þei undirstoden þan noon of þes, for it was unsemely to hem þat gal, B, C. 1 bleliche, B, C, E. • That is, dignified. 'figurid, C. That is, hardened.

ony of þes þingis shulde falle; and so þei supposiden þat Crist spake mystily in þes wordis. And whan Crist cam nyȝe Jerico, restored to a blynde man sate bi þe weye and beggide, for synne of pe puple The blind man þat wolde not helpe him wipouten siche begginge, al ȝif Goddish lawe forfende siche beggers for to be. Whan pis blynde man herde pe puple passinge wip Crist in þe weye, he axide what þat was; and pei seiden aȝen to him þat Jesus of Nazarep passide perbi. And he criede on him, and seide, Jesus, þat art David sone, have mercy on me. And men þat wenten bifore Crist blameden him, and bade him holde his pees; but he cryede myche more, David sone, have mercy on me. And Jesus blepeli dide mercy whan he was clepid David sone, for it was sop bi Goddis heste; and David was woundirful meke, and figuride Crist specialy in many þingis þat felle to him. And pus stood Jerus, and made þis man be brouȝl to him, and whanne he cam nye, Crist axide him, what he wolde pat Crist did to him. And he seide, Lord, þat Y see. And Jesus seide to him, þan loke þou, þi bileve hap made þee saaf. And he saw anoon, and suede Crist, heriyinge¹ God; and al þe puple, whan þei sawe pis, ȝaven loovynge³ to God. pe goostly sence of pis gospel moveþ men to vertues, al if Mystical sense. fleishely disciplis undirstonden þis not. A vertuous man must suffre of his kynde six maner of suffringis, as Crist dide here, and pan in siche pacience is pis man ordcyned to go to hevenly Jerusalem, as Crist wente here in erpe to bodili Jerusalem. A man shulde first be ȝovun to þes hepene fendis; and þei first scornen þis man, and tempten him bi his fleishe; and sip þei puten him on þe cros to chastise his fleish as Poul Car... dide, and sip to die to pis world, and sip to ryse spiritualy, for þus men shulden flee þer fleishe and ryse to God in þer goost. And if þes wordis ben scorned of fleishly men and worldely, nepeles it shulde be þus, bi bileve þat men shulden have; and pus we shulden sue Crist, suffringe as he suffride, and we shulden wende bi Jerico, and speke wip þis blynde man, and do werkes of mercy to him goostly as Crist dide.-Jerico is þe mone¹, or smellynge þat men shulde have, for ech man in 1 So B, C, E; beerynge, A. ¹ lowyng, E; lowyng, C. derive it from n, Jareach, the moon." (Smith's Dict. of the Bible.) * Jericho means "place of fragrance,' from M, Ruach, to breathe, mma, to smell; older commentators

þis lyf shulde smelle Crist, and sue hym. And riȝt as þe mone is principale planete after þe sunne, so Cristis manhede is principal after his Godhede. And as fadris of þe olde lawe smelliden Crist in per dedes, so myche more we shulden now smelle Crist in alle oure dedes, and þanne we shulden sue þis moone, and eende sikirly þis weie. For pis smelle is Crist, clepid plantinge of rose in Jerico, and his weye is smellinge of a ful felde þat God hadde blessid, and pis smel hadde Jacob and oper fadris þat trowiden in Crist. pis blynde man is mankynde þat was blyndid bi synne, and beggide bope of God and man, for it was nedid herto. Ech man mote begge of God and axe of him his ech daies breed, and begge goostly werkis of mercy of his breperen, for þei ben slowe to do þes werkes as þei ben holden to do bi pe lawe of God. And þes men sitten bi þe weye pat ben temptid of þe fend, þat takip of hem Goddis word, and makiþ hem pore in bileve. Pes men heeren þat Jesus passid bi þis wey in many membris, and þei cryen fast on him to helpe hem in pis nede; but Jesus biddiþ siche blynde men to be brouȝt to him in þer bileve; and þei axen first of Jesus, to see wel in riȝt bileve. And men þat ben worþi herto, seen anɔon in þer bileve, suyinge Crist and lovynge God, for þan þei witen how þei shulden lyve. But þes men þat comen bifore blamen faste þis blynde man and letten him for to crye and axe helpe pus of Crist. For many comen not wip Jesus in þer lore þat þei techen, but comen bifore him, and seien þat þei ben betere þan he, and suen him not in þer lyf, but holden a lyf þat þei have founden. And þes men þat smellen Crist in his lyf, and his lawe, þei clepen hem ypocritis, and maken hem ceese to speke of Crist. But þes men pat saveren God bi suche wordis, speken more, and preien Crist to helpe hem to þe tyme þat þei ben dede, and ever þese¹ men smellen more of Jesus Crist, þat is þis rose. For good ping comfortiþ men, ȝhe more whan it is more defoulid. And pus pei seen and suen Crist to hevenly Jerusalem, and loven him in word and dede from pe tyme þat þei have pis siȝt. So in B; bes, C; þis, A.

Sermon 40 — Þe firste Sondai GospEL IN CLEENE Lentun.

Ductus est Jesus in desertum.—Matth. iv. [1.]

tion of Christ. pis gospel tellip how Crist was temptid pre tymes of pe fend, The tempte and how he overcam þe fend, to teche us, how we shulde do. pe storye tellip þat Jesus was ladde of pe Holy Goost in to be desert sone after his fastynge, to be temptid of pe fend. For þe fend temptip men, whan he supposiþ þat þei ben moost feble. pe fend supposid þis of Crist whan he hadde fastid fourty daies, and resouns of þe fend, where Crist was bope God and man, marrid him so þat he wiste nevere where þis was sop or fals. And pis coveitide he to wite, for þanne he wolde have lettid men to do Crist þus to be dep, lest he savyde mankynde. It was not pleyne to be fend þat Crist was God for þis fastynge. For Moyses and Ely bope fastiden fully fourty daies, and ȝit neiper of hem was God, as þe fend wiste wel. But Jesus bi his manere of fastinge passide bope Moyses and Hely. For Crist fastide fourty daies, and neiper ete ne drank in þis tyme, and he was in quyke age, and listide wel to ete, and he was rot occupied on operwise as pes two weren. Moyses was in þe mount wip God, and fed wip him in al pis tyme. Hely was an oold man, and fedde wip drede of pe kyng. But Jesus was a ȝonge man, and fourty daies lyvede wip beestis, and suffrid of God for to hungre more pan ony oper dide. And so Crist passide bope þes two and Joon Baptist wip hem, al ȝif he lyvede after comoun lyf to gyve ensaunple to his Chirche, but Baptiste lyvede more comounly peynful lyf þan dide Crist. tation. pe fend bigan to tempte first Crist at pryde and giotonye, for him pouȝt bi pes two he shulde sounest overcome Crist. pis tempter seide pus to Crist, if pou be Goddis sone, sey þat The tot pes stones be maad loves, for pe fend wiste wele þat þis myȝte God ligtly have do, for Crist dide more wounder whan he made þis world of not, and whan he fed so many folk wiþ fyve loves and fewe fishes, as þe fend wiste wele after, but ȝit þis was hidde

The second temptation. fro him. And here we witen þat oure philargis ben more foolis pan is pe fend; for þe fend wote wele þat God may liȝtly make stones loves, but oure philosophris seyen as foolis þat þis ping may no wey be. And so pe fend supposid of Crist, if he were God, he shulde do pis, bope for shewynge of his myȝt and for to' abate his hunger. But here answeride Crist to þe fend bi autorite of holy writt, and seide, It is writun þere inne þat not only in breed lyveþ man, but in ech word pat comp of Goddis moup; þat is, his vertue to speke to men in þer soule; and his passip erpely breed. And so pe fend failide foule in þis temptacioun of Crist, for ȝif Crist wolde for pryde do pis myracle, and make þus breed of stoones, he wolde in comunalte' do pis dede, and not þus oonli in desert. And if Crist myȝt þus make breed, he myȝt þus make bope fleish and fishe, and pan Crist hadde noo nede pus to hungre agens his wille. And so pe fend was a fool whan he temptide Crist pus. But Crist answeride wisely, and for to ȝyve men ensaumple to answere bi Goddis lawe, and to love more it þan erpely þing.-A sophistre wolde denye pis resoun þat þe fend made to Crist, but he coude not teche pus pat Goddis word is more to love pan ony erpely mete, and so it shulde not be lefte perfore. And þus ȝif we can answere covenably bi Goddis lawe whan þat we ben temptid of pryde, of glotonye or oper synne, we may wel overcome þe fend and ech þing þat temptip us pus. For ȝif we love betere Goddis word pan ony mete þat we shulden ete, we shulden not leve Goddis word and chese pis mete aȝens resoun. pe secounde temptacioun in which pe fend temptide Crist was done on pis manere, for to move Crist to pride. pe fend toke him in to be holy citee, and as men seien comounly, pe fend bare him over Jerusalem, as Crist were fleyng in þe eire, and pulle him above þe pynacle of þe temple: þat sum men seyen weren pe aleis, and seide to Crist, ȝif he were Goddis sone, pat he shulde make him silf go down. And herto aleggid pe fend to Crist þe psalme, þat he myste surely do pis, for God bade his aungelis of Crist to kepe him in al his weies, So in B and C; om., A. communcie, B.

lest he hurte his foot at be stoone. And myche more Crist shulde not hirte him at þe eire, ne in his fallyng at þe erþe, ne at no þing þat Crist mette. And here men passen foly of þe fend, For he wolde alegge holy writt in temptacioun of Crist to prove him þat it were sykir; but Antecrist deynep not to alegge Goddis lawe for his power; but he seip þat if men denyen it þei shal be cur id, slayn, and brentª. But þus þe fend temptide not Crist, al ȝif he were of more power pan ben þes Antecristis disciplis to tempte Crist or Cristen men. But Crist answeride bi holy writt as pe fend aleggide it to him, and seide to pe fend þat it was writun þat noon shulde tempte pe Lord his God. But it were al oone to lepe doun þus and to tempte God. And so, siþ Crist chargide more Goddis word pan ony worship or mete, myche more he chargide pe synne pus for to tempte God.-Lord! what nede shulde Crist have to lepe doun þus fro pe pynacle, sip he myȝte on oper maner surely come doun bi þe aleis. And ȝif men perseyveden not be heyng' of Crist to be pynacle, ne berynge of him over pe 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 þe erpe. For lesse it is to come doun from an hey place pan to come þider. And þus feilide foly of pe fend to tempte Crist þus to pryde. But here men douten comounly what it is to tempte God, and it is seid comounly þat ech man temptiþ God þat chesip þe werse weye, and leveþ þe beter þat he shulde knowe. And so no man may do synne but if he tempte God in a manere, for God dide no wronge to man ȝif he dampnede man for synne, were it never so liȝt synne, and ȝif his temptynge were never so stronge. And þus þenken many men, þat who ever entre a newe religioun þat Those tempt was not first ordeyned of Crist, he temptip God and synnep gretely. For two weyes ben putte to him. De toon is religioun of Crist of whiche he shulde be sure bi feið þat it is pe best þat may be, and þe topir is new founden of synful servauntis of Crist, þat men shulden wite is not so good as Cristis ordre 1 byeng, B, C. This passage alone would prove that there had been question among the bishops of resorting to the ultima ratio of fire and faggot, many years before the enactment of the statute of 1401. God who enter a new 're ligioun.

The third temptation. Apoc. xx. s. more liȝt. And so þis man temptip God þat chesiþ þus þis newe ordre, and þis synne is comoun now among men for chesing of state. For who ever chesip him a state to lyve inne, and to serve God, but ȝif he trowe þat þis state be betere to him and more siker, þat man in pis temptip God, and pis man mut putte awey þe worlde, þe fend, and his fieishe, þat þei disseyven him not in chesynge of siche state. For pus And þus pe pridde temptinge of þe fend made to Crist is pus told. De fend toke Crist in to an hill þat was ful hiȝ, and shewide hym al be rewmes of his world and be joye of hem, and seide to Crist, Al pise shal Yzyve pee, ȝif þou falle and loute me. And pan seide Jesus to be fend, Go awey, Sapanas, ffor it is writun in Goddis lawe, pe Lord þi God pou shalt worshipe, and to him oone þou shal¹ serve bus. And here men marken how pat Crist was pacient in two temptyngis bifore, but in þe pridde he myȝte not suffre þat ne he spake sharpely to be fend. And in pis be we tauȝt to suffre mekely oure owne wronge, but aȝen wrong of God we shulden be wood to venge it. dide Crist and Moyses and oper men þat sueden him. in pree temptaciouns oure Lord Jesus overcam þe fend by pe wisdom of God, and autorite of holy wrytte. And if we marken wel þes pre, we may not be temptid of yvel spirit, but ȝif we have lore to overcome him, ȝif we studien wel þis gospel. And after pes pre victories þis greet fend lefte Crist, and good aungelis comen to him and serveden to him as to per God. And³ sum men seien þat þis fend was Sapanas, pe moost of alle, þat sip was bonden in helle a þousand ȝeer, as seint Joon seip, for as men seyen comounly whan a fend is pus vencushid, he hap no power to tempte þat man, and specialy of þat synne. And pus delyveride Crist þis world of pis fend and his felowis, þat þei anoiden lasse his Chirche after bi þis þousand ȝeer. schalt, B, C. has As. So B and C; A has to. anoieden, B; anoyden, E. So B and C; A

Sermon 41 — PE SECOUNDE SONDAI IN LENTEN.

Egressus Jesus secessit in partes Tyri.-MATT. xv. [21.]

PIs gospel tellip a myracle of Crist to stire men to hope mercy, al ȝif þei ben synful. Pe story tellip how Jesus wente oute of Jude and fel in be contrees of Tiry and Sidon, þat were countres occupied wip hepene men, and nyȝe to Jude. And hem visitide Crist, and lo, a womman of Canaan wente out of hir coostis, and cryede upon Crist, and saide þus to him, Lord, have mercy on me, David sone, my douȝtir is yvel traveilid of a fend. And Crist to contynue devocioun of þis womman, answeride not first a word to hir. And here may we lerne to contynue oure good werke, al ȝif God graunt not oure wille at þe bigynnyng; for God wole have oure herte devoute to him wiþouten ende, here and in hevene. pe disciplis cam to Crist and spake þus to him, Leve þis womman, for sche criep after us. But Crist answeride and seide þus comounly¹a, Y am not sent but to be perishid sheep of be hous of Israel, wher þis woman be siche³. And bi þis þis womman came and loutide Crist, and seide, Lord, help me, and Crist answeride and seide, It is not good to take pe breed þat falliþ to children and ȝyve it to houndis to ete fro pes children. And þis womman answeride knowinge Cristis speche, and grauntide þat it were good; as if she wolde mene pus; sip þou clepist me an hound, and Y suffre mykely, ȝyve þou sum mete of children to pis hound, for whelpis eten of crummes þat fallen fro lordis boordis. And Jesus answeride to her, and wiste hir entent³, and seide, O womman, grete is þi feip; be it done to þee, riȝí as pou wilt. And hir douȝter was heelid riȝt in þat hour. Here men douten comounly, where Crist mysseide pis womman or scornede hir, or putt on hir þat she was an hound. • So 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 in A. So rightly C; clause included in the italics in A and B. • comounly is equivalent to ‘in general terms.' The healing of of the women the daughter Cansan. The use of Ironical scornful language sanctioned in Scripture.

: Kings xviii. 97. • Cor. xil 13 Mystical senseS. Or ellis al þes wordis of Crist shulde be take axingly. Here we shal bileve þat Crist dide alle gatis evene as he shulde do, and þus ȝif Crist scornede hir, þat Y dar not seye, scornynge was leveful, as holy writt provep. For Hely pe prophete bade priestis of Baal þat þei shulde strongely crye, leste per god slepte, or spake wiþ oper men, þat he myȝte not here hem. And pus scornep Poul spekynge to Corynpios, Where Y dide lasse to you þan oper apostlis diden, but þat Y toke not of ȝou, forȝyve ȝe me pis wronge. And so ofte in Goddis lawe is scornynge wel ment, as ȝif it were leveful done on good manere. But it is seide comounly þat þre pþingis ben hard to men, to scorne men medefully, or medefulli plete wip men, or ellis for to fiȝt wip man, bi þe weye of charite. But al þis may be done, as wise men þenken. But for þei ben perelous, many men supposen þat Crist uside hem never, but wente þe kyngis hye weye. And so Crist axide¹ bi manere of questioun where it were not good to take children mete and ȝyve it unto houndis, as who seip, Telle pou, and þus hepene men weren clepid houndis of Goddis folc, for properte of houndis acordinge to heþene men. But þis womman mekely grauntide sip question, and þus men clepid houndis may bicome Goddis children as it bifel of many heþene, þat weren convertid to Crist and made Cristene men. And pus Crist preiside þis womman by hir greete feip, and wip þis bodili myracle made hir soule hole, and figuride þat hepene folk shulden be turned to him, and of men þat weren first houndis shulden be maad by grace his children. And so pe word of Crist³, þat he was not sent but to be seke children of Jacobis hous, was soop to pis entent, þat he was sent to hele pes. For what man it be þat Crist convertip and savep him in hevene, he is Israelis sone, for he supplantiþ þe fend as Jacob dide Esau, and he is maad a man pat seep God bi feip. And Crist is clepid pus bop Jacob and Israel, and oper holy fadris þat figureden Crist, and pus men ben maad by grace of þe hous of Jacob. But it were to wite pe moral sense of pese wordis, sip pis kernel is more swete pan sense of þe storye. Tyrus and 1 So B and E; axid, C; axinge, A. 'A and B insert here the word abewiþ, which makes the sentence ungrammatical; E and C have it not.

Sidoun weren of pe lond of biheest, nye pe hill of Libanye, but Israel sufficide not to cast hem out of pis lond, and so hepene folk dwelten þere til þat Crist came. And so pis paynym womman is þe substans of mennis soule, þat is moved of God to preye for hir douȝtir heele. For bope vertues of þis soule and werkes perof ben drecchid' of þe fend and lyven unmedefully. And suche a soule wendip out of pe coostis of Chanaan, ffor it forsakiþ þe paynym life þat it was before inne, and it sekep not oonly Crist in þe hous but upon þe weye, and cryep on him keneli' whan by contemplacioun it is devoute in God. And in doinge of werkes it preiep to him þat it do fully to plesaunce of God. And interpretacioun of Canaan acordip, sip Canaan is chaungid or chaunging ↳, and a soule þat is first hepene and þus turned to Crist is chaungid by myracle more þan ony body. And Crist noriship and scharpiþ þe preier of siche soulis til þat þei ben worþi to have grace of him. And so þes soulis knowun þat þei ben scke sheepe of pe hous of Israel þat have nede of confort. And þei seien þat siche whelpis shulden ete trenchours of lordis, and knowe how God hap fed his children, and so do bi hem. For it is liȝt to God to make of siche whelpis hool sheepe of Jacobis hous, and þus converte her soulis. And þus bi greetnesse of feip enfourmed wip charite ben siche soulis maad hool, and turned unto Goddis children. And riȝt as in Cristis tyme, and after bi hise apostlis, he turnede many heþene men to Cristis religioun, so now in tyme of Antecrist ben Cristene men maad heþene, and reversen Cristis lawe, his lore and his werkes. As now men seyen þat þei shulden, bi lore of per feip, werre upon Cristen men, and turnen hem to be pope, and slee per persones, þer wyves, and þer children, and reve hem þer goodis, and þus chastise hem. But certis pis came nevere of chastyment of Crist, sip Crist seip he cam not to lese lyves, but save hem. And herfore þis is chastyment of þe felle fend, and nevere chastyment of Crist, þat uside pacience and myraclis. For Crist techip in his lawes þat al þat we shulden So B; kenaly, C, E; A has keneely. 1 dretchid, E This sentence is almost literally translated from De Lyra. ⚫ See Excursus at the end of the volume. An allusion the cade Spencer. apparently to of Bishop

wille þat men diden skilfulli to us, we shulden do to hem. But what man wolde by skile be pus chastisid of his broþer, for mannis obedience þat he doutip to be a fend? Crist axide not siche obedience to be done to him, but who so wolde wip good wille obeishe to him wiþouten ȝifte, Crist wolde take hem to grace; but þes men taken to tirantrie. But, as þe sixte sermoun seipa, scribis and pharisees seiden þat man-sleynge was forfendid, but neiper yre ne yvel word. But Crist diffineþ þus, þat who so is wrop to his broper is worpi of jugement, to be dampnyd in helle; and who so wip þis ire spekep wordis of scorne, he is worbi to be dampned bi counseile of pe Trinite. And whoso wip þis wrape spekip folily wordis of sclaundre, he is worpi to be punishid wip þe fier of helle. Myche more ȝif preestis now wipouten cause of bileve sleen¹ many þousand men, þei ben worli to be dampnyd-Croiserye ne assoilinge feyned now of prelatis, shal not at þe daie of dome reverse Cristis sentens. And take we hede to pes pree pat Crist chargiþ bi ordre: wrape, and scorneful speche, and foli speche of sclaundre; and to þes pree Crist shapiþ jugement, conseil, and pe fier of helle. It is hard to be dampned bi jugement of Cristis manhede, but it is hardere to be dampnyd bi conseile of þe Trinite, but it is hardest to be putt bi þes to pe fier of helle. Lord! ȝif God punishe pus wille and mannis wordis, myche more shal he punishe wille, word, and wickide dede. The miracle of casting out a dumb devil.

Sermon 42 — på þRIDDE SONDAY GOSPEL IN LENTEN.

Erat Jesus ejiciens demonium.-Luc. xi. [14.]

pis gospel tellip how Jesus bi a myracle and witty wordis enformep his Chirche to flee synne and perel þerof. Pe storye tellip how Jesus was castynge out a fend of a man and þis fend was doumbe. For he made pis man dombe. And whan he So B and E; A has sien. • See page 16, supra.

· hadde cast out pis fend, þis man dombe bifore spake and the puple woundride herof for gretnesse of þe myracle. But þe enemyes of Crist, as weren scribis and pharisees, whan þei myȝten not denye pis dede, for it was open to be puple, pei enterpretiden it amys; and seiden þat Crist dide suche woundris in þe power of a fend, to whom he servede bisily. And þis fend was clepid of hem Belsabub, a¹ prince of oper. And þes men þat defameden Crist þus weren preestis or pharisees; but oper men bi lasse envye' axiden of Crist a signe of hevene, to conferme þat he dide þis bi pe vertue of God. But Crist when he knew þere pouȝtis, þat þei weren turned þus fro treuþe, bi many resouns proved hem þat þei weren fals in þouȝt and word. And first he seide þus to hem, Ech rewme dividid in him silfe shal be desolatid, and hous shal falle upon hous; and þus ȝif Saþanas be dividid in him silfe as ȝe seien, how shal his rewme stonde stably wipouten eende? For sip ȝe seien þat Y cast out a fend bi anoper, nedis o fend mut be contrarye to anoper. pe first word þat Crist toke is sop by open resoun, for þe strengpe of a rewme comep of acord of þe partis of it, and ȝif oon contrariep anoþer, nedis þe strengpe is enfeblid. And ȝif þe partis mut ever laste and oon wite anoþeris state, þat rewme mut nede be desolate, al ȝif þes partis shal laste ay; for on hous of a more myȝti prince shal falle upon anoþer hous, and bi fiȝtynge amonge hem shal al þe rewme be feblid, siþ þes partis, ful acordid, shulden helpe pis rewme and make it strong. And riȝt as a ruynous hous fallip on anoþer and brekep it, so o maynè of a rewme fallip on anoper and enfeblip it. And so shulde it be of pe fendis, ȝif o prince contraried anoper. And so ȝif Sapanas, prince of fendis, be pus dividid in him silfe, how shulde his rewme be strengþid by dedes þat Crist doip? but myche more Cristis rewme, þat is strengpid aȝens the fend, shulde have anoper prince contrarie to Sapanas. Also, ȝif I cast out a fend in vertue of Belsabub, ȝour children, þat ben my postlis, in whos name shulden þei cast out fendis ? Certis not in my name, for þan Y were a wickide man, and sip þei done þus comounly in my name, þat is Jesus, þei shal juge ȝou as fals in þis interpre- ¹ om. E. Words rightly excluded from the italics by E, but included by A, B, C.

Christ vanquishing the evil one. The last state worse than the frst. tacioun. But certis ȝif Crist cast out þus be fendis in special werk of God, pe rewme of God, þat is his Chirche, is comen' amounge hem. And so þe heed of þis Chirche, contrarye to Sapanas, is comyn among hem, in whos vertue pes dedis ben done. And so bi chasynge of þes fendis done bi Crist in þis manere, myȝte þei wele wite þat Crist was evene contrary to be fendis, and þan Crist was a spirit þat was nedis bope God and man. Also if a strong man wel armed kepe his castel, alle þingis þat he hap þerynne ben surely kept in pees: and ȝif oon stronger pan he com on him and vencushe him, he wole take away his armes in which he affiede him. And sip þis is done to fendis, as ȝe may se bi þer dedis, ȝe mut graunt þat a prince more strong pan þe fend is comen. pis strong man is pe fend; his armes ben his cautelis; his castel ben his lymes þat he dwellip inne. Pe strenger is Crist þat comep upon þe fend; þat vencushide pe hede fend, in his pre temptaciouns, and ofte tymes he cast out fendis of men. Al þe cautelis of þe fend toke Crist awey, and kyndely vertues of men þat þe fend spuylide Crist delte graciousely aȝen, as þe gospel tellip. And as Matheu seip, Crist toke awey þe vesselis of men pus segid wip fendis, whan he dide awey her synnes, þat weren ful of venym to ȝyve men to drynke, and þe poweris of pe soule Crist fillid wip vertues. Also, þe generalte of lordship of Crist shewip pat þe fendis ben contrary to him; for whoever is not wip Crist, he is aȝens him, as whoever is not wip troupe holdip wip falsehede; and who ever gederip not wip Crist, scaterip of his good. And sip pe fend is not wip Crist, he mut nedis be aȝens him; and herfore comaundide Crist þe fendis þat he caste out pat þei shulden not speke to witnesse his Godhede, for þes weren fals witnessis to prove siche treupe. And here supposiþ Crist þat he is treupe, and þat þe fend is fadir of lesyngis, and þat his lordship hap noon enemye but falshede. And þanne is þe resoun pleyne bi his general lordship and bi his contraritę of pe fende þat was ofte shewid. And after pes fyve resouns Crist telliþ a sharpe sentence of malis of pe fend and how þat it is endid. Whan an unclene spirit So B and E; A has comour.

is went out from a man, he waundrip bi drye placis and sekiþ him reste; and whan he findiþ noon, he seip to him silfe, Y shal turne aȝen to pat house þat Y cam of. And whan he comep to þal house, he fyndip it ydel, clensid wip besemes¹, and shynyngely arrayed. Pan he goip and takib wiþ him sevene oper spiritis worse þan him silfe, and pei, entrid in to be man, dwellen in him, and pus pe laste of pis man ben worse pan he was bifore. Pis unclene spirit is þe heed fend, and þis man ensegid bi him is pe kynrede of pe Jewis, of whom Crist shulde come, and perfore he assailide it; but patriarkes and holy fadris fouȝten wele aȝen þe fend, þat him pouȝte he hadde not pere a plesinge place to dwelle inne. And so he wente to hepene folc þat weren wiþouten grace, and ȝit he likide not wip hem for þer kyndely resoun. And panne þe fend seide to him silfe þat he wolde go aȝen to generacioun: of Crist and perverte it more. And in tyme þat preestis regneden, he entride to aspie it, and he fond it ydel from kepyng of Goddis lawe, and occupied wip mannis lawe pat sownede unto coveitise. And bi pis þei swepten comynalte of men and maden hem bare and colde as floures ben maad. But housis of preestis weren worldely arayed, and þei kepten as sacramentis many of her fynding, and bi þes þe fend pouȝt New þat he shulde overcome hem. And he gidere to him al manere of fendis, and dwelte wip þis peple, and made hem worst men; for þei growiden ever in malice, til þei hadden killid Crist. And þus, seip Crist, shal be to his worste kynrede, sip ende of mennis wickidnesse was to slee Crist. And so, it is lickely pat pe Chirche farip now bi sleynge of treupe þat is Goddis lawe, so pat men in erpe, clepid Cristen men, passen in malis' Jewis and Sarasynes. And rote of þis malice is coveitise of preestis, and levynge of Goddis lawe, and hiȝyng of mannis lawe. Bi þis is þe comynalte of puple maad pore, and swepte as pe pament from hilyyng of stree, and coldid in charite, bope pei and preestis. But housis of preestis ben worldely arayed, and þis aray is hid from partynge of comounes. And pis is wey of Antecrist, and ende of þe last yvel. And soone after þis lyfe shal come pe daie of dome, but bifore, ȝif God wole, › malice, E. 1 besemys, B; besomes, E. lieli, B; licly, E.

peril, The Church in the Chirche shal be mendid. And þis is pe moost perelous harme þat þe Chirche hadde ever, for cautelis of Antecrist disseyven many men. And whan Jesus saide pes wordis, a womman of þe puple heyed¹ her vois and seide pus to Crist, Blessid be pe wombe þat bare þee in to his world, and blessid be þe tetis þat þou hast soukid. But Crist blessid more þes men þat heeren Goddis word and kepe it wiþouten lesyng, as oure Lady dide; ffor pis bi himsilfe makiþ a man blessid. And it is lickely pat þis womman undirstood Cristis wordis, and herfore she blesside þe moder þat bare sich a child. The miracle of the loaves and Eshes.

Sermon 43 — PE FOURIE SONDAY GOSPEL IN LENTEN.

Abiit Jesus trans_mare.— -JOHN vi. [1.]

ON Pis gospel tellip pe first feste þat Crist made to þe puple, bi multipliynge of mete, as pre gospelis tellen. Pe story tellip þat Jesus wente over be water of Galile þat is clepid Tiberiadis, and many oper names, for contres and touns þat it ȝede bitwene. And a greet multitude suede Crist here, for þat þei seien pe signes pat Crist dide on syke men. And Jesus whan he cam over þis water of Galile, he wente in to an hill and sate þere wip hise disciplis. And Paske was ful nyȝe, a greet feste among Jewis. And whan Jesus cast up his eiȝen, and saw a ful grele multitude was comen to him, he seide unto Philip, Wherof shal we bigge looves, þat þes men ele. And þis seide Crist to temple Philip, for he wist what he was to do. And Philip seide to Crist þat looves of two hundrid pens suffiden not to hem, þat ech man take a litil what. And oon of Cristis disciplis, Andrew, Petris brober, seide to Crist, þer was a child þat hadde fyve barly loves and two fishes, but what ben þes among so many men? And Jesus seide to hem, to make hem sitte doun to pe mele, for here was myche hay in þe same place; and so þei sale 1 So B, C, E; beid, A.

£21 to be mete, as fyve þousand men. And Jesus toke þes fyve looves, and ȝaf þankynge to God, and delide among þes sittinge men, and also of be fishis as myche as bei wolden. And whan þei weren fillid, Crist seide to his disciplis, Gedre ȝe þat ben lafte relefes þat þei perishe not. And so þei gedriden and filliden twelve cofynes barly loves and two fishis þat weren lefte of hem of relyf of fyve pat hadden ete. And pes men, whan þei hadde seen þe signe pat Crist hadde done, þei seiden þus of him, þis is a verre prophete pat is come in to his world. pretation pis bodily fode bi whiche Crist fedde pe folc, bitokenep Mystic intergoostly foode bi whiche he fedep mankynde. His passynge over þis water with his disciplis, is passyng over worldely perilis to take Goddis lore. Cristis sittinge in pis hille is rysyng to spiritual lyf, and Cristis lokyng on þe peple is goostly mercy do¹ to hem, and steiynge in to be hille of Jesus wip his disciplis is takynge of goostly lyf for to lerne Cristis lawe. Axinge of Philip, þat was made to shewe pe myracle þe more, and for to have beter in mynde, is fillinge of Goddis word in dede. Pes fyve looves þat Andrew shewide ben harde lyfe þat men moten lyve bifore þei kunne Cristis lore; and two fishes ben þenkinge of God and hevene. Sittinge doun in þe hey, is meke pouȝt of mennis freelte. And so Andreu undirstood more þan Philip pat God þat multiplied mete, as pe lawe telliþ, by Helyse, myȝt liȝtly multiplie pis mete and so fede al pis peple. But wiþouten myracle myȝte not so myche puple be fedde of Crist. And þes fyve pousend of men, wipouten wommen and children, ben þe noumbre þat shal be savyd bi þis spiritual foode; for fyve is a round nombre pat turnep wiþouten eende in to him silfe. And so not al þat ben fed pus shal come to be blisse of hevene. Pe twelfe coffynes of relyfes, ben alle þe seintis gloses þat be gedrid of Goddis lawe to fede pe puple afterward. And goostly lore hap properte to be multiplied in men; for of o lore comeþ anoper, and al is þe same treupe. And bi þis fode men panken God, and seien þat Crist is þat grete prophete þat is to come in to þis world, and fille it of hevenly lore. For of oper myraclis of 1 done, E, C; to do, B.

Difficulties stated and solved. Crist þis myracle is oon of pe most, þat so fewe disciplis of hise filliden þe world in so short tyme wip þe same gospel of Crist; and he it was pat dide pis myracle. And here men moven pre doutis. First, how Criste absentide him fro Jerusalem at þis Paske, sip Baptiste hertely reprovede Heroud, and Crist was more hardy þan Joon for to suffre passioun for pe love of mankynde. But here we trowen þat Jesus, sip he was bope God and man, dide alle his dedis at point devys, and myȝte no wey be amendid. And þus he absentide him now to prophite¹ more to his Chirche, for his tyme was not come to die at þe Paske, þat he hadde ordeyned. For, as men seyen comounly, Crist moste passe pis secounde Paske, and in þe pridde Paske die gladly for mankynde. And so Crist suffride more freely pan Baptist or oþer 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 þus Crist ȝaf ensaumple to us to fle dep, whan he moveþ us, as al his lyf was ensaumple to teche men how pei shal lyve. pe secounde doute is axid here, whi Crist wolde not take þe rewme of Judee þat was owid to him, sip þe puple preferide him anoon, aftir pis myracle pat Crist had fedd pus pe folk. But here men seyen, as to be first, þat it were a manere of biggynge to have þe rewme for suche a feste, and of puple þat was so symple. Also, al ȝif Crist was kyng, he wolde not pus regne worldely, ne him was owid no siche rewme, sip God wolde not þat it were so. Also Crist ordeynede him silfe to lyve wipouten wronge of ony man, and so he wolde not regne pus wiþouten þe emperour's leve, þat men shulden wite þat his lyfe no weye reversid pe emperour. And so witnessis þat accusiden him in tyme of his deep weren opynly fals. And pus as oure Lord forsoke to be preisid of þe fendis, so he forsoke now to take be rewme pus of þis puple.-pe pridde doute pat suep þes two is, how Crist myȝte disserven in suffringe of his passioun, sip he was nedid to suffre pus. But here we witen, as Crist was nedid to suffre and die as he hadde ordeyned, so he was profite, B, C, E

al þis passioun And for myche And here pes whether St. Peter simm sword. nedid to have blis for pis wilful passioun, sip of Crist was more wilful pan any oper myȝt be. wilfulnesse was his passioun more medeful. blynde heretikes wanten witt as ydiotis, whan þei seien þat them Petre synnede not in smytynge of Malcus ere, but ȝaf ensaumple to preestis to fiȝt. And pus Crist lettid him to fiȝt more; for hadde Petre and oper apostlis fouȝten þus, þanne þei hadden lettid þe passioun of Crist and savyng of mankynde. But here pes blynde heretikes, pat ben unable to conseyve sutilte of holy writt, shulden first lerne per owen wordis. Sop it is þat al pingis mut nedis come as God hath ordeyned, and so ech dede of Crist muste nedis be done as he dide it. And þus ȝif men shulden not sue Crist here, for he muste nedis suffre, no Cristen man shulde sue Crist in no ping pat he dide. For alle pe pingis þat Crist dide musten nedely comen as þei came, and so siche heritikes musten nede suen Antecrist and be dampnyd wiþ him, for defaute of her bileve. And ȝif þei seien þat þis is fals, þat al þing mut þus nedely come, Lord! hou dremeden þes foolis panne þat ȝif Petre hadde fouȝte forp, þanne Crist shulde not have suffrid deep, ne have bouȝt mankynd! Certis þes idiotis can not shewe hou þis shulde suen of ony treupe, but ȝif þei supposen here, þat þus it mut nedis be. And ȝif we shulde herfore lette to take ensaumple to sue Crist, we shulden lette evermore to sue Crist and take his lore. But sip Crist reprovyde Petre and saide a cause general, þat who ever smytip pus wip sworde, he shal perishe bi Goddis word, it is knowun þing þat Petre synnede in pis fyȝtynge; and myche¹ more shulden preestis fiȝt not for a cause of lasse value. 'So E; om. A, B, C.

Christ with His answer to the Jews.

Sermon 44 — PE FIFVE SONDAY GOSPEL IN LENT.

Quis ex vobis arguet.-JOHN viii. [46.]

pis gospel techip bileve by hie wordis þat Crist spake, and hou men shulden lyve þere after, and trowen in Crist and suen him. First axip Crist þat who of hem shal reprove him of synne; and he wolde mene pat noon myȝte. And so Crist myȝte not do synne, for if he myȝte have synned, þe Jewis myȝten have reproved him of synne, as þei enforsiden many gatis, but þei traveiliden in veyn. And here we undirstonden reprofe for matere þat is trewe for cause perof. As false peny is noo peny, so fals reprofe is no repreefe, for ech þing mut have treupe in þat þat it hap beyng. And in þis word Crist wolde mene þat he was bope God and man, for ȝif he hadde not be God, he myste have synned as aungclis diden. And it were list for to synne in veyn glory or in gabbyng, for ech gabbing is synne, and Crist gabbid, or he was God. And after pis bileve of Crist, proveþ he þat þei shulden trowe him. For sip he seip but treuthe to hem, as he may noo gatis synne, þei shulden trowe unto þat treupe, sip pat God knowip al treupe. And herfore seip þe word of Crist, pat ȝif he seip treupe, whi trowen þei not to him. But as Crist sopely takiþ, he þat is on Goddis syde, he heerib Goddis wordis, or bodily or spiritualy; sip no man may be but ȝif he heere treupe or o tyme or oper. And so pes hey preestis of Jewis heeren not pus Goddis wordis, for þei ben not on Goddis halfe; and panne þei ben wip þe fend. But pes Jewis conceyveden þes wordis how þei weren sharply seid to hem, and þei hadden no wey to answere ne to replie aȝens him. And herfore þei bigan to chide and accusiden Crist wipouten cause. And two pingis þei putten on him, first þat he was a Samaritane, and¹ siþ þat he hadde a fend, þat was felowe and helpe to him. But Crist lefte answere to be first, and þe secounde he denyede; and so he grauntide in a manere þat he 1 om. B, C.

was a Samaritan, sip he was keper of mankynde, as he tellip in a parable. Pat man is seid to have a fend whom þe fend disscyvep, as he is seid to have an heed þat is hedid bi pis hede; and so of oper relatives as clerkes knowen in manere of speche. And after pis answere Crist tellip how he doip treupe and þei done falshede aȝen, for he doip worship to his Fadir and þei unworshipiden him; he sekip not his owne glorye, but his Fadir sekip and jugip. And pis is pe maner of speche þat Crist usip ofte, þat he bi his manhede doip not suche þing, whan he bi þis kynde doip not principalli þis þing. For Crist seip to pis entent þat his lore is not his, ne þe word þat ȝe herde is not his, but his Fadris. And on þis manere semeþ Ambrose a to graunten þat An allusion to þe sacred breed is not after breed but Goddis body, for it is not after principaly breed but Goddis bodi, in maner as Austin seip b. But sip al werkes of pe Trinite may not be departid, al þe pree persones seken glorie of Crist. But þe manhede of Crist is herto an instrument; and as pe ax hewip not, but þe wrist bi his crafte, riȝt so Crist sekip not his owne glorie. But Crist to shewe bope his kyndis doubliþ þis amen, and telliþ þat he seip sopeli to hem; þat who ever kepiþ his word shal not taste deep wipouten eend. For he bi comoun speche kepip a þing, þat. wipouten lesyng kepiþ þe same þing, and þus whoever kepip ony word of Crist, he shal never have þe deþ þat ever shal laste. But here pe Jewis knewen not þe manere of Cristis speche, and replieden aȝen him and seiden, Now we witen wele pat pou ⚫ S. Ambros. De Fide, lib. iv., cap. 5. Nos autem quotienscunque sacramenta sumimus, quae per sacrae orationis mysterium in carnem transfigurantur et sanguinem, mortem domini annunciamus.' b I have examined scores of passages in the works of St. Austin, but have not found one which exactly corresponds to the reference in the text, so as to imply that the sacramental bread, after consecration, 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. 1ia.) the doctrine of the Euchar istic presence.

Christ's declar ing his divinity. hast a fend pat ledip pe in pi dedis. Abraham was deed, and oper holy prophetes, and pou seist, whoever kepip my word shal nevere die. Lord! wher pou be more pan oure fadir Abraham þat is deed, and prophetis also; whom makist þou þee? wher pou be more þan ony of þese seintis? Here may we see þe folye of þes Jewis, for þei koud not knowe dyversite of pes wordis; who þat lyvep þus, he shal not taaste þe longe deþ; and who so lyvep þus shal never taste dep. But Jesus lefte pis foly and spake to be purpos; ȝif Y glorifie þus my silfe, my glorie is not, but I have a Fadir þat þus glorifieþ me; and ȝe seyen þat he is ȝour God; but ȝe have not knowe him; but I have knowe him, and ȝif Y sey nay, Y shal be like to you, a lyer. Abraham ȝoure fadir hadde grete joie to se my daie, and he sey it and hadde joie. But here þe Jewis knewen not þe maner of riȝt speche of Crist, for þei knewen not how Crist clepide God syngulerly his Fadir. For pan bi riȝt speche God was his Fadir bi kynde. God is oure alper fadir¹ but who ever of us seip, God is my fadir, he blasfemep in God. pis man is my fadir, ȝif þat Y have properte in gendrure of him bifore oper men. And þus pes foolis replieden aȝen þe wordis of Crist, and seiden; Pou hast not ȝit fifty ȝeer in age and ȝit þou menest in þi speche þat þou hast seen Abraham. And, for þe first blyndenesse þat þei weren to blame fore, Crist spake more derkely to hem þan he dide bifore, and seide, Sopely, sopely, to showe his two kyndis, Bifore þat Abraham shulde be, Yam. And herfore þei weren depid in worse synne of dede, whan þei token up stonys to stone Crist to deep. But Jesus hidde him and wente out of þe temple, as it was ligt to hym to hiden him among many; for bope he myȝt stoppe her siȝt, and shewen him in dyverse formes. And here he tauȝt his disciplis in dede for to flee, but he tauȝt hem nevere for to fyȝte bodily. And siche blessid cowardise makiþ Goddis children, for Crist seip pat in per pacience pei shal have per lyf in pees. But pe fend techip his children to be hardy heere, and fiȝte wipouten hevenly cause, and þus þei lesen þer lyf; for techingis þus contrarye leden to contrarye eendis. But we pat ben in bileve over pes blynde Jewis shulden ¹aller-fadur, C. See Glossary. !

knowe pes wordis of Crist þat he seid to hem, Biforn þat Abraham shulde be, Y am. But as we witen bi oure bileve þat þes wordis ben ful of witt, so we witen þat in hem Crist shewide his godhede. For we witen wel þat þis word, Y am, bitokenep þe godhede, for godhede may not be chaungid, neiper from ȝonge to clde, ne from worse to beter; for it is ever oon, and a pousand ȝeer ben to him as ȝisterday; and, shortly, al þing þat was or ever shal be hereafter is present unto him, ffor streeching of his longe beying. And herfore tellip God to Moyses pat he þat is, is his name, and þis is a memorial to God wipouten ende. But over þis we shulden wite whan Abraham shulde be. And certis, sip þat God wiste, ȝhe', bifore he made þis world, þat Abraham shulde be, þanne it was sop, and hertore seyen clerkes þat ech creature hap beyng in his sample ª þat is wipouten eende. And so, þat Abraham shulde be, is treupe wipouten eende, but ȝit bifore pis treupe, is God pat knowip it. And so pis word, bifore, bitokenep forperhede of beyng, and not forperhede of tyme, sip al þis was wiþouten ende. And so to blaberynge in pis speche mennis voicis ben not sufficient, but sum glymerynge we have in oure soule of þis treupe, and betere knowen it in oure herte pan we can speke it in vois. And blessid be pe Holy Goost pat sette siche wordis in his lawe, þat alle men here in erpe can unneþe undirstonde hem. For Y am certeyn ȝif þou be never so wyse ne olde, unneþe þou wolt afferme pis shorte word of Crist, whan he seip pat, Bifore þat Abraham shulde be, Y am. And here tellen seintis cause of þis derknesse. First we shulden wel witen þat autour of þis gospel is more witty in himsilf pan we alle can conseyve. So B and E; 30, A. The belief that the ideas, or original patterns (exemplaria-samples'), 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 Summa of St. Thomas. The following ex. tract is from the first Article of Quaestio xv., Prima Pars. Dicendum quod necesse est ponere in mente divina ideas. Idea autem Graece, Latine forma dicitur. Unde per ideas intelliguntur formae aliarum rerum praeter ipsas res existentes. Forma autem alicujus rei praeter ipsam existens ad duo esse potest; vel ut sit exemplar ejus cujus dicitur forma; vel ut sit principium cognitionis ipsius. Again (Art. ii.) quoting St. Austin, he says, Ideae sunt principales quaedam formae, vel rationes rerum stabiles atque incommutabiles; quia ipsae formatae non sunt, ac per. hoc aeternae." •

Also he wole pþat his preestis traveilen fast in his lawe, and kepen hem medefully from oper occupaciouns; for noon of us hap matere to say þat he can alle Goddis lawe, and so he hap no more to lerne þerynne. Also we shulden trowe pat alle mennys wordis may not come to be witt þat is in Goddis wordis; for we witen þai nouȝt in hem is seid wiþouten chesoun, but in ech Goddis word is more witt þan we knowe. Prelates and friars again compared to the high priests and the Pherisees.

Sermon 45 — ÞE GOSPEL ON PALM Sonday.

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

We suffisen not here to telle pleynly þis gospel, but þe ende þerof makip mynde of oure bileve, how, after þe tyme þat Crist hadde suffrid deep, þe nexte day after, þat is pe holy Satirday, þes men þat hadden kild Crist gideren to gidere. For þe gospel tellip pat princes of prestis and þe Phariseis comen to gidire to Pilate, and þes two folk, as hie preestis of þe temple and þes religiouse, diden Crist to dep. And herfore tellip Matheu how þes two dredden more þat þe name of Crist shulde growe among men, and so per defamyng shulde growe, and pei shulden be distryed. And certis as þese two maner of folk diden Crist to þe dep, so þei ben now cheveteynes to distrien his lawe; for þei letten þat þei may þe treupe of þe gospel. And noo woundir is; for þei in þer lyvynge reversen þe lyf of Crist, and ben weddid to contrarye lyf. And sip pe gospel tellip dampnynge of siche men, and hou þat men shulden flee hem as heretikes and fals prophetis, pei dreden þat þer gile by þis shulde be knowe. And herfore þei seien þat Goddis lawe is fals, but ȝif þei glosen it after þat þei wolen; and þus per glose shulde be trowid as bileve of cristene men, but þe tixt of Goddis lawe is perelous to trowe. Pes two manere of folk comen to gidere to Pilate on pe next Satirday aftir þei hadden kild Crist, and þus seiden to him, . • The style of this sermon rises occasionally to real eloquence.

An allusion to is lation of the Sire, we þenken on þat þis gilour¹ saide whan he was on lyve, þat he shulde ryse after pre daies; perfore commaunde his sepulcre to be kept til þe pridde day, lest his disciplis comen and stelen his body, and feynen to be peple þat he is risen fro deþ; and so þe laste errour shal be worse þan was þe former. And þes pagyn playen þei þat hiden þe treupe of Goddis lawe. And Pilat seide to hem, ȝour silf have be kepyng; goþ forþ and kepip it as ye can, for þis is not myn office. And þus seyn þes two folk to princes of þe world, þat þes heretikes ben fals men aȝens holy religioun, and þei casten to distrye lordshipis and rewmes; and perfore comaunden hem to be dede or lette hem to speke. But lordis seien aȝen þat þei shulde knowe þe lawe þat holy Chirche hap, to punishe siche heretikes; and perfore þei shulden go forp and punishe hem bi per lawe. And bi siche execucioun of fals prelatis and freris, is Goddis lawe quenchid and Antecristis arerid. But God wolde þat þese lordis passiden Pilat in þis point, and knewen þe treupe of Goddis lawe in þer modir tunge, and have þes two folk suspect, for per cursid lyvynge and hydyng of Goddis law fro knowyng of seculers. For bi pis cautel of pe fend ben many trewe men quenchid. For þei wolen juge for heretikes al þat speken aȝens hem, ȝhe, ȝif þei tellen Goddis lawe, and shewe synnes of þes two folke. And bei wenten forp, and kepten wip knyȝtis þe sepulcre of Crist, markynge be stoon þat was putt at þe dore in siȝt of þe keper, to marke per diligence. And þus done oure heye preestis and oure newe religiouse. Þei dredden hem þat Goddis law shal quyken after pis, and herfore pei maken statutis, stable as a stoon; and þei geten graunt of knyȝtis to confermen hem. And pis þei marken wel, wip witnesse of lordis, lest þat treuþe of Goddis law, hid in þe sepulcre, brest out to knowyng of þe comoun peple. O Crist! þi lawe is hid ȝit; whan wilt þou sende þin aungel to remove þe stone, and shewe þi treupe to pi folk? Wel Y wote þat knyȝtis tooken gold in þis case, to helpe þat þi lawe be hid, and þin ordenaunce ceesse, but wel Y wote þat it shal be knowen at þe day of dome, or bifore whan þe likeþ aȝen al þi enemyes. Here shulden men marke þe passioun of Crist, and prynteness of Charide's in þer herte sumwhat to shewe it, for it was most wilful The voluntasi- Passion gylour, E.

The pain of Christ's Passlom. passioun þat ever was, and most hard passioun þat ever man suffride. It was þus wilful and so moost medeful. And herfore tolde Crist þe forme of his passioun to his xii disciplis, whan he wente to Jerusalem; and herfore Crist, þat¹ hidde him bifore to come to pe citee, came now for to suffre, to shewe his free wille. And herfore he seip at his soper herc, Wiþ desire Y have coveitid to ete pis Paske wip you. For desire of his godhede and desire of his manhede movede him to ete pus and to suffre after. But al þis was mene and figure of his last soper þat he etip in hevene wip men þat he hap chosen. And pus sip noo contrariete was in Cristis resoun, to suffre þis passioun, and his witt was moost clene, no þing þat man dide was to him more willeful. And sip Crist suffride pus for synne of his breþeren, þei shulden suffre pancfulli for þer own synne. Crist axiþ not greet peyne in his breþeren, but þat þei have sorewe for þere synne, and purpos' to forsaken it;, and þis is cause whi pat God wolde have his passioun þus rehersid, for profit of his breperen and not for his owne. Pis peyne of Cristis passioun passid al oper, for he was moost tendir man and in his myddil age, and God leet bi myracle Cristis wyttis suffre, for ellis he myȝte bi joye have hadde noo sorewe. But alle circumstauncis þat shulden make peyne hard, weren in Cristis passioun to make it more medeful. Pe place was most solempne and þe day also; þe houre was most knowun to Jewes and to hepen men; and þe dispit was moost: for men þat moost shulden love Crist ordeyneden þis moost foule deep, aȝen Cristis moost kyndnesse. And we shal bileve þat Crist suffride not in no manere but for certeyn enchesoun; for he, bope God and man, þat made al þingis in noumbre, shope his passioun to answere to byggynge of manny's synne. And so sevene wordis þat Crist spake on þe cross answeren woundirfully to alle synnes of men; and shortly, no þing þat 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 þat al pis was done for profit of Cristen men. And þus trowe we not þes heretikes pat ben foolis out of bileve, þat seien we may not sue Crist, and namely in his passioun, for Crist was nedid to suffren here al þat he ¹ and cam, E. So B, E. C; in purpos, A. om. E. ► "

suffride. Certis þes founede¹ heretikes shulden wel wite pat al þing mut nede come as God hap ordeyned. And so sue we Crist afer in his blessid passioun, and gedre devout mynd of him, and kepe us aferre fro synne.

Sermon 46 — DE GOSPEL ON EESTIR DAY.

Maria Magdalene.-MATT. xxviii. [1.]

Marys at the care. pis gospel tellip hou þes holy wymmen comen to bileve pathe two Crist was rysen fro dep. Sum men seien þat here weren but two Maries, þat was Marie Magdalene, and Marie James modir; and pis secounde Marye was bope our ladyes sister and Salomens dauȝter. But sum men seien þat þere weren pree. But it is ynow to us to trowen þat þei weren two, and leve to knowynge of God ȝif þere weren moo. pes two Maries bouȝten hem at even oynementis, for it was leveful to wirchen at even in þe Sabotis. And eerly on pe Sonnenday þei comen_to be sepulcre of Crist, at þe sunne rysynge, and seiden to gidere, Who shal turne to us be stone fro dore of þe sepulcre? And þei lokiden perto, and siȝen it turned awey, for sope it was ful grete; and passide pes wommans power to removen it fro þe dore, by castynge of pe Pharisees; for þei seiden pat Cristis disciplis wolden come and stelen his bodi. And so þis stone was removed bi service of aungelis, for disciplis of Crist dredden hem ȝit to walken. And þes wymmen comen in to þe sepulcre of Crist, and þei seien an angel of God in forme of a ȝonge man sillynge on þe riȝt side and hild³ wiþ a whiȝt stole. And þei woundriden of þe siȝt, but þe aungel seide to hem, Wole ȝe not drede, for Y knowe youre purpos, je seken Jesus of Nazareþ þat was done on pe cros, but he is rysen to lyve, and is not now here. For here is þe stede voide, where þei hadden putt him. But go ȝe and seie ȝe to Christis disciplis, and algatis to Petir, pat Crist shal go bifore you to be contre of Galile. And here shal ȝe see him as he saide ȝou bifore; and he may not lye. Ech word of pis gospel berep grete mysterye. First Crist ' founyd, B; fond, C; foltid, E. ¹ bilyd, E.

Christ manifested ten times between the Resurrec tion and the Ascension. apperide to þes holy wommen, fer to graunt a privylegie to womman's kynde. For it is seid comounly þat 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 pe see, to ȝyve liȝt to men, and to put hir fro dispeire of hir first synnes. We denyen not þat ne Crist bifore pis apperide to his modir, hou þat he wolde, or in body or in soule, for she was ever sad in feip. pe comynge of þes two Maries, þat was pe secounde shewynge þat Crist shewide him on lyve þat þe gospel telliþ, techip hou Crist wolde shewyn him unto many statis, and hou men shulde be disposid to have the siȝt of Crist. pis eerly comynge with liȝt of pe sunne is redy comynge in grace for to serve Crist, and ȝit þe making redy on þe nyt bifore is done of Crist, but not in siche grace. The musing of þese wommen as þei wenten by þe wey, bitokenep bisy pouȝt how men shal come to serve Crist. But lore of good aungelis opnep to men pis lessoun, for þe stoone of unbileve is first ful grete in synful men. pis entrynge to be sepulcre is comynge to be service of Crist. pis aungel þat techip men treupe is good aungel of God pat sittip on þe riȝt side, to teche men þe wey to hevene, and to sitten on Cristis riȝt hond on þe daie of dome. Pe whitnesse of pis stole is clenesse of victorye þat siche men have of þer goostly enemyes. And as Gregory notipa, þe face of þis aungel semed as liȝtnynge, and his clopis whiȝt as snow; for Crist and his aungelis ben dredeful to wickide men, and plesyng to good men. ȝhe, to be day of dome þis aungel confortiþ men, and riȝtip per purpos, and tellip hem how now Crist is sittynge in hevene, for his staat here in ere is fulli performed. And office of suche men is aftirward enjoyned hem, þat þei shulden parte wip þer breperen goostly werkes of mercy, not oonly wip comounnes' but also wip prelatis. Pe goynge bifore of Crist to pe contre of Galile is, goinge bifore of Crist to hevene. Pere he shal shewen him to men as he hap hiȝt to hem ofte in pe gospel. 1 comyns, E. S. Greg. In Evang. Hom. xxi. In fulgure etenim terror timoris est, in nive autem blandimentum candoris. Quia verò omnipotens Deus et terribilis peccatoribus, et blandus est justis, recte testis resurrectionis ejus Angelus et in fulgure vultus et in candore habitus demonstratur; ut de ipsâ suâ specie et terreret reprobos, et mulceret pios.'

Here after pis witt men may large pis gospel, and trete what mater þat þei wenen shulde profite to pe puple; but it is comounly told of þe sacrament of þe auter, and how men shal disposen hem now to take pis sacrament. And it is seid comounly, þat as þes holy wymmen hadde lefte þer former synne, and taken þer freishe devocioun; so men shulden come to pe chirche to take pis holy sacrament, and pus come wip þes hooly wymmen wip liȝt of pe sunne. And pus men shulden clopen hem wip þes pre vertues, bileve, hope, and charite, to resceyve pis sacrament. Bileve is first nedeful; and algatis of þis breed, hou it is Goddis body by vertue of Cristis wordis. And so it is kyndely breed, as Poul seipª, but it is sacramentally verre Goddis bodi. And herfore seip Austynb, þat þing is breed þat þi iȝen tellen pee and þat þou seest wip hem. For it was not trowid bifore þe fend was loside, pat pis worpi sacrament was accident wiþouten suget. And ȝit dwellen trewe men in pe old bileve, and laten freris foulen hem silfe in þer newe heresie. For we trowen þat þere is beter þing þan Goddis bodi, sip þe holy trinite is in eche place. But oure bileve is sette upon pis point; what is þis sacrid hoost, and not what ping is pere. Pe secound vertue þat shulde clope trewe men is þe vertue of hope, þat is ful nedeful; how men shulde hope bi per lyfe here, and first, wip þe grace of God, for to come to hevene. And to pis entent men taken now pis sacrament, so þat bi takynge herof þer mynde be freschid in hem to þenken ■ I do not know to what passage the writer refers. 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 Wyclif imposes on them. The passage is in a remarkable sermon, No. 272 (vol. v., p. 1104 of the Benedictine edition), addressed ad Infantes' 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 purpose are these: Ista, fratres, ideo dicuntur sacramenta, quia in eis aliud videtur, aliud intelligitur. Quod videtur, speciem habet corporalem: quod intelligitur, fructum habet spiritalem.' • 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 millennary captivity (Apoc. xx. 3), had been let loose from the bottomless pit 'to deceive the nations.' This gospel applied to the commonly sacrament the altar.

1 Corf xl. on kyndenes of Crist to maken hem clene in soule. And herfore seip Poul þat he þat wantip pis ende, etip and drynkeip his judgement, for he jugiþ not þe worpines of Goddis bodi, ne worshipip his ordenaunce. Pe þridde vertue nedeful for to take þis sacrament is vertue of charite; for þat is ever nedeful, sip no man come to Cristis fest but ȝif he have pis cloping. And pus, as Austyn declaripa, foure poyntis þat fallip¹ to makinge of breed techen us þis charite, and algatis to have it now. For ellis we greggen our synne in etynge of pis breed. And ȝif we have pis clopinge, takinge pis mete in figure, it shal brynge us to hevene, pere to ete Goddis body goostly wipouten ende; and þat is mennis blisse. The ifth ap pearing of resurrection.

Sermon 47 — PE FIRSTE SONDAI GOSPEL AFTIR EESTIR.

Cum esset sero die una-JOHN XX. [19.]

pis gospel tellip of þe fifpe apperynge, þat was þe last, and Christ after his late done upon Paske daie, and þis is told wip oper to conferme bileve of pe Chirche. As pe secounde apperynge was to pe holy wommen, so þe first apperynge was alone to Marye Magdalene, as tellip þe gospel of Joon in þe same capitle. pe pridde tyme Crist apperide to Petir as Seint Luke tellip in eende of his gospel; and þis was, as sum men seyen, whan Petre and Joon comen fro pe sepulcre, and Petre went bi himsilfe woundrynge and musinge. Pe fourpe apperynge was maad to two disciplis þat wenten to Emawus, and Crist soupid wip hem. Of pis tellip pe eende of Seint Lukes gospel. Pe fifpc apperynge was þis þat oure gospel tellip of, and þis was last of fyve, þat Crist ¹ 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 agreggen, E. processes are distinctly set down as four: threshing, which answers to conversion by preaching; grinding, which represents the discipline of fasting and exorcism; mixing with water, which is Baptism; and baking, which corresponds to the flames kindled in souls by the Holy Ghost.

shewide on Paske daye. And on þat dai sevene niȝt Crist apperyde pe sixte tyme, and of þes two apperingis tellip þis gospel. Pe storye seip, whan it was late, þe first day of þe woke pat came nexte after pe Frydaye þat God was done to dep on, and þat was in pe Sonenday next after pe Sabot. But it was late, and be disciplis weren gedrid þere, to conforte hem to gidere, and for drede þat þei hadde of Jewes þat weren her enemyes: per ȝatis weren fast shill, for drede of þe same folk; Jesus cam, not lettinge þat þe ȝatis weren shitt þus, and stood in þe myddis of his disciplis, and seide pus unto hem; Pees be to you, for Yam alyve, wole ȝе not drede pe while ȝe have siche a keper. And he shewide to hem his hondis and his side, and þe disciplis hadden joie¹ whan þei hadden seen pus pe Lord. For sorewe of his dep and drede of Jewis weren clenly putt awey bi siȝt of his lord. And Christ seide aȝen, Pees be to ȝou, to tellen hem þe ful pees þat þei shulden have þerafter bope in bodi and soule, for pere medeful pacience. And þei shulden not grutche for þis short pursuynge, for Crist telliþ þat, as his Fadir sent him so he sendiþ hem, to suffre tribulaciouns; and þei shulden holden hem paied of sich form of sendinge. And whan he hadde seid þus, he blew on hem and seide, Take ȝe þe Holy Goost, for herby ȝe shulen be stronge by power and by witt, þat ȝe shal have by him. Here we shal wite pat Crist blew not bi childhode upon his apostlis but bi greet witt; for herby Crist tauȝt þat þe Holy Goost comep bope of pe Fadir and þe Sone, as wyne of erpe and water. And comyng forp of þis Gost is not nativite, but sutil inspiringe of þes two persones, and herfore þei ben clepid o principle of þis Gost. And holy writt grauntip pat pe Sone sendip þis Goost, and herfore Crist grauntiþ þis privylegie tɩ his disciplis, þat whos forȝyven, þei ben forȝovun to hem, and whos wiþolden, þei ben holden to hem. And boste men not for þis privylegie grauntid to be apostlis, for it is undirstonden in as myche as siche apostlis acorden wip þe keies of pe chirche above. And herfore shulden siche bostours ben certeyne at synnes þat þei synnes þat þei So in E; A wrongly excludes the words 'and joie' from the italics. precs- Double pre Holy Ghost,

þe firste þat þei ben verrey vikers of þe holy apostlis. And sip God enspirip' hem and ȝyvep hem witt and power to bynden and to lousen as Crist him silfe doip, or ellis hem wantip þis power, and panne pei shulde not boste þat þei have siche power, so þei myȝte not pleynher shewen hem to have no siche power pan fer to bargayn herwiþ, and boste hem to have siche power. For þanne þei ben noon of hem to whom Crist ȝaf þis power; for ȝif þer weren two popis, the toon aȝens þe topir, and be toon looside alle þat þe toper boond, it were not for to dreme wheper of hem did sopely, but wheper more suede Goddis doynge and resoun. And sip God may not folde fro riȝt and resoun, it is knowen bi Goddis lawe pat no pope assoilip but in as myche as Crist assoilip first. And herfore Seint Petre and oper Cristis apostlis asoilliden not þus, ne ȝyve siche indulgencis; for þei diden never siche dedis but whan God enspiride hem. And so no þing is falser þan ypocritis to boste þus, and ȝif men loke to resoun þei may wele se þat many siche feynyngis ben of pe fendis scole. For ellis myȝte a pope asscile men bope of peyne and blame, for þei killen per evene cristene, and ever while þei done so; and ȝif þei ceessen fro sich killing, per assoilinge shal ceesse. what men wolden triste to siche assoilinge? л • But Wel we witen So in B and C; enspire), 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 excommunicate any one, unless he first know that he is excommunicated by God.' Lewis's Wyclif, p. 108. The ordinary indulgence absolved poena sed non 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 punishment 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 Bullarium, observe, under the year 1515, only two years before the first public appearance of Luther, the formal grant by Leo X of two indulgences, and in both cases the form of words is;- [Indulgemus] quod quilibet Christi fidelis . plenariam omnium peccatorum suorum, de quibus corde contritus, atque ore confessus fuerit, indulgentiam et remissionem consequatur. • The allusion is to Bishop Spencer's crusade. When it was over, and men should cease to kill their fellow-Christians, then the papal indulgence, or 'assoilinge,' would also cease.

And pan it were ydil to þat God is moost lord of al oper, and no man may do synne, ! but ȝif he synne aȝens him, and no synne may be forȝovun but ȝif God first forȝyve it. And so it is propre to God to forȝyve þus offence, and ȝif a man forȝyve siche synne, þat is bi power of viker; and siche power hap he not, but ȝif God shewe it him. For ellis myȝte he graunte pardoun for longe after þe day of dome to men þat God wole have dampnyd, for a newe founde praier, and heien it for mannis love more pan þe Pater Noster: as men seien þat a pope hap grauntid two þousand ȝeer to ech man þat is contrite and confessid of his synne, þat seip þis orisoun 'Domine Jesu Christe' bitwene pe sacringe of þe masse and þe þridde Agnus Dei. traveile for ony pardoun, siþ a man myȝte at home gete him fourty pousand ȝeer bi noone. And so þat man þat shal be dampned, þat is confessid and contrite, and seip pus ofte pis praier, shulde have many þousand ȝeer in helle after þe daie of dome. Triste we to þe old bileve þat Crist assoilip as he wole, and þis forme is hid to men as oper treupis þat God wole hide. Thomas oon of pe twelve þat is clepid Didimus was not wip þes ten whan Jesus came and dide þus; and oper disciplis tolden him hou þat þei saien þe Lord. But he seide unto hera, But ȝif Y see in his hondis picching¹ of þe naillis, and pull my fynger in þe place þat Crist was ynaillid in, and put my hond in his syde where he was persid wiþ þe spere, Y shal nevere trowen þat oure Jesus is rysen. And on pe Sonday nexte after, weren þes disciplis inne and Thomas wip hem; and Crist shewide him as bifore. For he came whan þe ȝatis weren closid and stood amyddis, and saide, as he saide bifore, Pees be to you. And after he seide to Thomas, þat he sente after to Inde, Pult in here þi finger and se my hondis and putt hidir þin hond' and putt in to my side, and wole pou not be untrewful but trewe in bileve. Thomas answeride And Jesus seide to him and seide to Crist, My Lord and my God. pan, For pou say me þus, Thomas, þou bilevidst in me; but blessid ben þo þat saien not þis, and trowen as pou doist. Many oper signes dide Crist in siȝt of his disciplis, but þes few ben writun in þis book for pis ende, þat ȝe bileve þat Jesus is Goddis sone, and þat ȝe for þis bileve have blisse in his name. Amen. pitchyng, E.

Christ the good shepherd. The Pope compared to Antichrist,

Sermon 48 — PE SECOUNDE SONDAY GOSPEL aftir Eestir.

Ego sum pastor bonus.—JOHN x. [11.]

CHRIST tellip in pis gospel þe maners of a good herde, so þat herbi we may witen how oure herdis failen now. And defaute of siche heerdis is moost peril in þe Chirche; ffor, as riȝt office of hem shulde moost bringe men to heven, so defaute of pis office drawiþ men moost to helle. Crist tellip of him silf, how he is a good herde, for he is þe beste herde þat mankynde may have. For he is good bi him silf and may no wey faile, for he is bope God and man; and God may no wey synne. And þus we have pe mesure to knowe a good herd and an yvel, for þe more þat an herd is lyke to Crist, he is pe beter, and þe more þat he strangiþ from him, he is þe worse in þis office. And efte whan Crist hap ȝyve þe mesure for to knowe good herdis, he tellip pe heieste proprete þat fallip to a good herde: a good herde, as Crist seiþ, puttiþ his lyf for his sheep; for more charite may noon have pan to putte his lyfe for his frendis, and if he worchip wysely', for to bring pes sheep to hevene. For pus pe herde hap moost peyne and þe sheep moost profit. pus we may see, who is good herde and who failip in pis office; for as Crist puttiþ wisely his owen lif for his sheep, so Antecrist puttiþ proudly many lifes for his foule lyfe. As, ȝif þe fend ledde pe pope to kille many þousend men to holde his worldely state, he suede Antecristis maneres. And sip þis propirte of herde groundiþ charite in men, eche man shulde have herof algatis more or lesse; as he is ferre fro þis maner þat wole not ȝyve his worldely goodis to his sheep or his breperen, whan þei have grete nede perto, for sich goodis ben worse þan mannis lyfe. And pus semen oure religious to be exempte fro charite; ffor nede a man nevere so myche to have helpe om. E

• of siche goodis, ȝee, alȝif þei have stoonys or oper jewelis pat harmen hem, but þei wolen not ȝyve siche goodis ne value of hem to helpe per breperen, ne ceesse to anoye hem silf in bilding of hye housis, ne to gaderen sich veyn goodis, ȝif it do harm to per breperen. Sich averous men ben ferre fro maneres of a good herde, and so thes newe religious þat þe fend hap tollid inne, bi colour to helpe per former heerdis, harmen hem many weies, and letten þis office in pe chirche. For trewe prechinge and worldely goodis ben spuylid bi siche religiouse; and herfore techip Crist to flee hem, for þei ben ravyshinge the friars to wolvys. Sum wole, as breris, tere wolle of sheepe and make hem coold in charite, and sum wole sturdly, as þornes, sleye sheep of Holy Chirche, and pus is our moder shent for defaute of mennys help. And more mede myȝt no man have þan to helpe pis sory wydewe; for princis of preestis and Pharisees þat calliden Crist a giloure have crocchid¹ to hem þe chesynge of many heerdis in þe Chirche. And þei bển tauȝt by Antecrist to chese hise herdis and not Cristis, and þus failip Christis Chirche. Lord! sip heerdis shulden passe per sheep as men passen bletyng sheep, how shulde Cristis Chirche fare, ȝif þes heerdis weren turned to woolvys! But Crist seip þat þus it farep among pe heerdis of pe Chirche, þat many of hem ben hired hynes and not heerdis over þe sheep, for be sheep ben not þer owun. And so pei loven to litil þe sheep, for ȝif þei have pere temporal hire, pei recken not how per flok fare. done alle pes curatours, þat tellen more by worldely wynnynge þan by vertues of þer sugettis or soule hele to come to hevene. Siche ben not heerdis of sheep, but of dunge and wolle of hem, and þes shal not have in hevene joie of þer sheep þat þei kepen. Siche hynen seen þe wolvys comynge to flokkis þat þei shulde kepe, and pei fleen for drede of not', and þes wolvys ravyshen pe sheep and scateren hem, for pis eende þat þei þanne may souner perishe. And þus moved Poul to found none ordre, for Christis ordre is ynouȝ, and panne shulde alle Cristen men be more surely in o flok. Lord! gif cowardise of siche hynen be pus dampned of Crist, how myche more shulden wolvys be crocbid, B, C, E. 2.Яouȝ, B, E. And pus

Three functions proper to a good shepherd. dampnyd þat ben putt to kepe Cristis sheep. But Crist seip a clene cause whi þes hired hynen fleen þus. For he is an hyred hyne, and be sheep perteynen not to him, but þe dung of siche sheep, and þis dung suffisip to hem, howevere þe sheep faren. Sum ben wolves wiþouten forp, and sum ben wolves wiþinne, and þes ben more perilous¹, for homely enemyes ben þe worste. Yvel wolvys ben religiouse, þat Crist seip in Mathew's gospel, ben wolvys ravyshinge, alȝif þei comen in sheepis clopis; for bi þis ypocrisye þei disseyven sonner þe sheep. And alȝif per dwellyng be wipouten parishens of þes sheep, and þei ben strange and newe brouȝt in by þe fend, ȝit þei forȝiten not to come and visite pe sheep. But comounly whan þei comen, þei comen moost for to .spuyle; and þus done generaly bop freris and monkes and chanouns. But þei ben wolvys wiþinne þat seien þat þei have cure of soulis, and ravyshen goodis of þes sheep, and feden hem not goostli, but raþer moven hem to synne, and waken not in heerdis office. But Crist seip he is a good heerde, and knowiþ his sheep, and þei him. For pe office pat fallip to heerdis makiþ him known among hem, as my Fadir knowiþ me, and Yazen knowe my Fadir. So seip Crist, I put my lyf to kepe my sheep aȝen wolvys. And as þis knowynge myȝt not quenche bitwene Crist and his Fadir, so shulden þes heerdis waken upon þer sheep; and þei shulden knowen him not by bodili feestis ne oper synnes þat he doip, but by pree offices of heerdis þat Crist hap lymytid to hem. It fallip 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 oper yvel beestis assailen hem, þan helpe hem. And herto shulde he putte his lyfe to save his sheepe fro siche beestis, pe pasture is Goddis lawe, þat ever more is greene in treupe, and rotun pasture ben oper lawes and oper fablis wipouten ground. And cowardise of siche heerdis pat dar not defende Goddis lawe witnessip þat þei failen in two offices suyng after; for he þat dar not for worldes drede defende pe lawe of his God, how shulde he defende his sheep for love þat he hap to hem? And ȝif þei bryngen in newe lawes contrarie ¹ So B; perilouse, E; A has perolous.

? and hem mut And so shal pes sheep ben to Goddis lawe, how shulden þei not failen after in oper offices þat þei shulden have? But Crist þat is heed of herdis seip, þat he hap oþer sheep þat ben not ȝite of þis flok, he brynge togidere, and leche hem to knowe his vois. bere be oo flok, and oon herde over hem alle. hepene men or Jewes þat Crist wole converte, ffor al þes shal make o flok, þe which flok is holy Chirche; but ferre fro pis undirstondinge, þat alle men shal be convertid.

Sermon 49 — pe þRIDDE SONDAI GOSPEL AFTER EESTIR.

Modicum et jam non videbitis me.—Joon xvi. [16.]

HERE tellip Crist to his Chirche how þer wille shulde be temprid, for variynge of þer heed after his resureccioun. He seip ferst to his apostlis þat þer is ny a litil tyme and þei shal not see him, for he shal be deed and buried; for þes wordis of. Crist weren seid pe nexte Pursday bifore his deep; and aftir Crist seip to his disciplis, þat þere shulde sue a more tyme and þan þei shulden see Crist, and ofte tymes be confortid by him. And þat was fro rysynge of Crist to be tyme þat he steye to hevene. But for Crist hap lymytid tyme þat he shuld come to his Fadir, Crist seip þis time shal be litil, for he goip to his Fadir. For bope Cristis liynge in þe sepulcre and his dwellinge here in erpe was litil tyme as God limitide, to answere to his ascencioun. And sum of disciplis of Crist saiden togidere, What is þis þat Crist seip to us, a litil and efte ȝe shal se me, for Y go to my Fadir. And þei seiden, What is þis litil, for we wilen nevere what he menep. `And Jesus wiste þat his disciplis wolden axe him of þis unknowun þinge¹, and he seide pus to hem; Of þis ȝe axen among you, þat Y seide, a litil tyme shulde come, and þan ȝe shal not se me, and siþ a lítil but more tyme, and þan ȝe shal see me. Forsobe, fforsobe, Y seie to you, þat ȝe shal bope grete and wepe, but þe world So E; A and B wrongly italicise the word.

|þanne shal joie, and þan shal ȝe be soreuful, but ȝoure sorewe shal turne to joie. And þis was sop of pe apostlis aftir þe rysyng of Crist, ffor first þei maden more sorewe, and siþ lasse, and sip joie. And worldely men contrarieden hem, þat first hadden joie and sip sorewe, for þei joieden of apostlis sorewe and sorewiden of apostlis joie. And efte Crist telliþ a kyndely saumple, to prynte þis word more in þer herte. A womman, seip Crist, whan she travailip wiþ child, hap sorewe of hir peyne, but aftir whan she is delyverid, she hap joie of hir · child, and forȝetip her former sorewe, for man is bore in to þe world. And perfore ȝe have sorewe now, but efle Y shal see you, and youre herte shal have joie, and no man shal take fro ȝou ȝour joie. pis womman, to Cristis entent, is oure modir holy Chirche, and every party perof þat 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 þis world, and so to brynge forp pe hole man to blisse bope in bodi and soule. And whan we comen to his state we þenken not of oure former sorewe to oure anoye or to oure mornynge, for joie of ende þat sueþ; but we þenken in oure herte þat for þis peyne þat we have now, we shal have myche joie whan we ben ful made in þe world. And þat shal nevere be done fully bifore þat we come to blisse, for we mornen til þat tyme. For we may liȝtly perishe fro lyfe, but þanne a man is fully made, whan he is corouned in blisse, for panne he is certeyne to lyve evere in blis withouten peyne. Clerkis seien þat whan a man is brouȝt þus to Goddis chambre, glorified body: pan he is fully spousid with God, and dowid, bope in bodi and in soule, of foure doweris of þe bodi. Crist toke ernes¹ here in þis world, for whan he cam out of his modir he brak not þe cloister of hir, but, as þe sunne comeþ þorouȝ þe glas, so Crist cam fro his modir wombe. And þis morwȝyve¹ is clepid of clerkes, dower of bodily sutilte, and ofte usid Crist þis dower fro þat tyme þat he was rysen. De secounde dower of þe bodi is clepid agilite, pat is swiftnesse perof and to moven hou a man wole; and þis dower usid Crist whan he wente upon þe water, and specialy at þat tyme þat he stied in to heven. pe Four endow. ments of the 1. subtilty. ¹ernys, C. . marwe-syve, B; morow-ȝyfe, E; more sif, C.

incorrup dibility, rency. pridde dower of pe bodi is incorruptibilite, pat pe body may not die ne be broke bi no þing; and pis dower knew þe fend whan he aleggide to Crist þat he shulde not hurte his foot, ȝif he lepte doun fro pe temple. And by vertue of his dower þe knyȝtis broken not Cristis pies, ne, whan he cam in at þe ȝatis þe bordis broken not his bodi. pe fourpe dower and pe laste is cleryng 4 transpeof mannis bodi, whan it shynep briȝt in hevene as þe sunne or oper sterres; and pis dower toke Crist to him in tyme of his transfiguringe. And herfore seide Petre panne, þat good was hem to be pere, for pis is þe heiest dower þat falliþ unto mannis body. And after pes foure doweris fallen foure unto þe soule. pe first and be moste dower answerip to pe last of pe bodi, þat a soule blessid in hevene hap clere knowyng of alle. knowledge, þingis, þat is or was or ever shal be. And sip a man hap delite to see a pley here in erpe, or a lord, or þing of wounder, and þerwip fedip his bodi, myche more þis clere sigt of God and alle his creaturis shulden fulli fede pe blessid soule, and pereafter blisse pe bodi. And herfor seip oure Jesus, in the gospel of Seint Joon, þat þis is lyf wiþouten ende, to knowe pe John xvii. 3. For pan men knowen in þis myrour al and þis clere siȝt is more joyeful pan ony Fadir and his Sone. creaturis þat raay be; Four endow. ments of the soul: 3. tunge may telle here. Pe secounde dower of þe soule is vertue 2. capacity, to kepe ful knowynge, so þat knowyng of oo þing contrariep not to anoper. And riȝt as bodi shal ever last, for acorde of alle his partis, so mannis wittis shal ever last for lokynge in þe first myrour; and so man forȝiteþ not in hevene þingis þat he sum tyme knewe. Pe pridde dower of þe soule is redynesse for to knowe al þingis þat man wole, hou ofte þat he wole þenke on hem; for if he traveilid in pis pouȝt ony þing aȝens his wille, he were not fully in blisse, ne wipouten anoycus peyne. And nepeles we bileven þat seintis have what þei wolen have, and þei wolen noo þing þat is yvel. And þus men grounden many blyssis, but al ben brouȝt to þes foure þat we can rekene in seintis. As pe fourpe dowery of man in blis, answeryng to pe♣ subtlity. first of þe bodi, is sutilte of mannis soule, þat it takip al kyn treupe, and herby is [not]' undisposid to cast out oo treupe by The 'not,' which spoils the sense, is rightly omitted in E.

aroþer; 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 þes seintis, sip þei seen clerely in God how it is nede al pis to be. And so bei witen how þei have al þe joie pat þei wolen, sip hem wantiþ no kyn þing þat þei shulden desire to have. Christ foretells his ascension.

Sermon 50 — ÞE FOURþe Sondai Gospel aftir EESTIR.

—JOHN xvi. [5.]

Vado ad eum qui misit me.— pis gospel of Joon tellip hie pryvete of þing þat is to come bifore be day of dome. And, for Cristis assencioun is neyȝ, perfore Crist tellip a word of his assencioun þat his apostlis shulden trowe. Crist, to whom al þing þat shal be is present, seip upon be pursday þat he shulde die on þe morow: I go to him þat hap sent me to þe erpe, and þat is a myche office, to bye þe chirche of men. And for my steiyng is so opyn, as¹ it is hid bifore tyme, noon of ȝou axiþ me whidir þat Y go, but ȝit, for Y have spoke þes pingis unto ȝou, ȝe trowen not but liȝtly þat þei ben sope, and so oonhed³, sorow hap now fillid ȝoure hertis, for Y have told you how þat Y shal suffre, hou Y shal be reproved, and how Y shal die, and how Y shal aftir be absentid fro ȝou; and how Y shal dwelle in hevene til Y come to pe last day to juge pe world to joye or to peyne. And þes wordis shulden make frendis to mourne among hem silf, but I seie ȝou treube, it spediþ to you þat Y go, for ȝif Y go not, þe Holy Goost shal not come to ȝou, and ȝif Y shal go, Y shal sende him to ȝou. And whan he shal come he shal reprove þe world of synne, of riȝtwisnese, and also of jugement. I 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. I have oon bid, B; unbid, E; on bid, 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.

But þis shal be undirstonde thus-God shal reprove his world of synne of untreupe, for þei trowiden not in me. And pis is þe first synne, and moost unkynde þat þei myȝten do to God; ffor sip Crist came to his world and by-cam our broper to bye us, and algatis to profite to mankynde, and he is so opyn treupe shewid pus unto man, þis is a greet synne to trowe not here to Crist. For in synnynge in þis feip unkynde men untrowen to his Fadir and to Crist and also to þe Holy Goost, for pis holy Trinite witnessiþ þis journey. And as bileve is first vertue and ground of al oper, so unbileve is þe first synne of alle oper, and perfore synne take' by himsilf is take for pis moost famous. Of pis synne shal the Gost repreve men of þis world. reproved The world of unbelief, ness, Secoundly shal pis Goost repreve men of riȝtwisnesse þat þei of unrighteousshulden have to Crist and unkyndely wanten it. For sich a messanger should be worshipid of alle men, and heried, for sich a message, sip it was so profitable. And so be world shal be dampned for wanting of his riȝtwisnesse, and specialy, for siche a persone goip aȝen to his Fadir. And pat shewip pat Crist is pe secounde persone in Trinite, and so bi his godhede evene wip his Fadir, and bi his manheed lasse, but even in kynde wip his breperen. And pus riȝt wole axe þat þis persone were worshipid. ment. pe pridde tyme shal pis Goost reprove men of his world, for of rash judig. þei jugide folily pat Crist was led by a fend. And ȝit þe most hie fend, prince of his worlde, is now juged to helle, for he temptide pus Crist and dide him unworshipe. of the Holy Ghost. ȝil, seip Crist, I have many þingis to seie to ȝou, but ȝe may The teaching not bere hem now; but þe spirit of treupe shal come to ȝou, and teche you alle treuße, and make you strong to bere treupe to suffryng of deep. perfore pis good maister shal here bygynne for to teche þe boke of lyfe, and he shal nevere ende to teche, til þat his disciplis comen to hevene; and þere þei shal clerely knowe eche treupe þat men can telle. He shal not speke of himsilf, wiþouten ony cause bifore, but al þingis þal he shal here of the Fadir and of þe Sone shal he speke and telle ›`saken, E.

The double procession of the Holy Ghost. Explanation of verse 7. ȝou, and ȝe shal after teche his Chirche. And pingis þat here after ben to come shal þis Goost telle ȝou. For pe apostlis knewun here al þat now is nede to knowę, for in pis mesure ledde God hem, and movede hem to do his dedis. He chargide hem not wip ydel witt þat herfore þei shulden be proud, but alle þat nedide hem to kunne, þei kouden þat redely. Pis Goost shal clarifie me, for he shal take of myne and shewe ȝou þe treuþe þat Y am and þat Y have. And so in knowing of þis treupe þe apostlis shal wele knowe Crist, how bi his godhede he is ever wip þe Fadir, and anentis his manhede, he is evere in kynde wip his breperen. But in grace of oonhede he passiþ alle oper men þat may be, sip no man may be God but he, and welle of grace as he is. And herfore Crist declarip him silf, and seiþ, þat alle þat his Fadir hap ben' hise, and herfore he seide pat pe Goost shal take of his and shewe to his disciplis, as ben þe apostlis and oper after. And in pese heye wordis of witt, Crist techip how he wip his Fadir is þe same God in kynde, and bryngiþ forp þe Holy Goost. For ellis pe Fadir hadde pis Goost, and Crist hadde not pis same Goost, and so not al þat þe Fadir hap had Crist as verre God. But sip þis word of Crist is sop, it shewip openly pat Crist is God and of him wip his Fadir comep forp þe Holy Goost. pis Holy Goost may not be made, but ever comep forp of pes two, as if be shynynge of þe sonne come forp evere of liȝt and briȝtnesse. But, for þis sentence is myche hid fro witt of þe comoun peple, perfore shulde preestis shapen of þe wordis of pis gospel, what myȝt profite to his puple after undirstondinge of hem. And we shulden marke þis word of Crist whan he seip to his disciplis, but ȝif he go fro hem to hevene, he shal not sende to hem þe Holy Goost; and many men musen of þes wordis, sip Crist was every where almyȝty, and so he myȝt as wele in erpe as in hevene sende hem þis Goost. Lord! what nedid Crist to stye and speke wip moup wip þis Goost. Sich wordis shewen men ful rude to conseyve pis mater, and perfore it were nede to hem to knowe witt of pes wordis. We shal trowe pat Cristis is, E.

disciplis loveden him here to fleishly, and þei musten be purgid here of his love bi þe Holy Goost; and þes þingis myȝt best be done whan manhede of Crist was fro hem. And þus for rudenesse of apostlis, Crist seip pat it spediþ þat he go fro hem, but he dwellip bi his godhede and his vertue ever wiþ hem. And herfore he seip anoper tyme, þat he is al daies wip hem unto pe eende of þis world, bi Godhede and vertue of his manhede. And þus whan Crist was went to hevene, his apostlis weren clere in love, and leften þe love of erþely þingis, and pouȝten clenly of hevenly þingis. And of þis witt taken sum men þat it falliþ not to Cristis viker ne to preestis of holy Chirche to have rentis here in erpe. Bu: Jesus shulde be her rente, as he seip ofte in the olde lawe; and þer bodily sustynaunce þei shulden have of Goddis parte, as of dymes and offryngis and oper almes taken in mesure; þe which by þer holy lyf þei abliden hema to take pus. Lord! sip pe bodi of Crist undisposid þe apost.is to take þis Goost, myche more shulde worldely lordship unable men now to take pis Goost. And sip þei have now o Goost, it is lycly bi per dedis þat þei have a wickide Goost þat ledip hem an yvel wey. And in þes wordis we may see hou religiouse þat ben to day, drawen more to per abite and to þer stynkynge ordenaunce, þan Crist wolde pat his apostlis chargiden panne¹b presence of his bodi. And herfore Crist sent his apostlis aloone, scaterynge into pe world, and certis þei weren more able now pan whan he sent hem two and two; for now þei weren rype by pe Holy Goost more sadly þan þei weren bifore. But oure freris þat ben syke ben closid now in cloistre togidere, mo pan twelve of Cristis apostlis; and pis semep by þe fendis cautel, þat ȝif on blec' not his broper, anoper worse shulde fylen' hem. And herfore sum freris have witt to holde hem ferre fro sichę a lumpe and avente hem in þe world; and þan shulden þei have good goost, for pus did Crist wiþ his disciplis, and him þei shulden suen in lyf. 1 om. C; be, E; þanne, B. * blekke, B,C; bleche, E. * defoule, B. • abliden bem, that is, qualified themselves. Unless panne is to be taken as representing the old form of the A. S. masc. sing, accus. bone, the reading of the Douce MS., be, is preferable. The evil of and endowments ciency of tithe

Praying in the name of Christ, Men who go to war cannot rightly use the Pater noster.

Sermon 51 — pe FYFDE SONDAI GOSPEL AFTER EESTIR.

Amen, Amen, dico vobis, si quid petieritis.-JOHN xvi. [23.]

it CRIST tellip in pis gospel hou his disciplis shulden be helpid by vertue of her preier, whan he was styed in to hevene. And first he seip a general word, and takip bope his kyndis to witnes, pat, ȝif þei axen ouȝ! þe Fadir of hevene in his name, he shal ȝyve hem. But, as Crist seiþ, unto þat tyme his disciplis axiden not in his name, and herfor aftirward shulden þei axen þat þere joie were | ful, and þei shulden take. Al þe hardnesse of þis mater is to cunne perfitly to axe in Cristis name, for he shal have þat axiþ þus. But sip oure Jesus is treupe and helpe of men þat trowun in him, þat man axip in Cristis name, þat axiþ in treupe his soule helpe. Crist is moost lord of al, and perfore he wole have dispit, but ȝif men axen him a greet þing; ffor ellis his lordship and pat axing acorden not to his name. And so, ȝif þou wilt axe in Cristis name, axe pe blisse þat evere shal laste; and sip Crist is treupe and resoun, loke þi axinge be resonable, and þan maist þou be sure to have pe þing þat þou axist þus. And herfore Crist in pis gospel biddiþ us to axe oure ful joie, and þan shal we have it, if þat we axen it in resoun; for no man hap but half joie, but if he be ful of blisse. And pis greet lord wole not be axid but þis blisse, or menes perto; and if man axe pus in resoun þat he be worpi to have it, he shal have it wipouten doute whan best tyme were þat he hadde it; and he shal have on þe best manere þe þing þat he axiþ þus. And herfore pe seven axingis þat Crist techip in þe Pater noster menep' þis forme of axinge; and algatis to axe in charite; and þerfore men þat lyven in werre ben unable to have per axinge: but þei axen per owne dampnynge in pe fifte peticioun, for þer þei axen þat God forgyve hem þer dettis þat þei owen tó hym, rigt as þei forȝyven men þat ben dettours unto hem. And 'So in B; menen, E, C; mover, A.

here we shal undirstonde þat ech man is dettour to God, and ech man owip to eche oper to do him good in charite. And so failynge to love God of al pin herte and alle pi wille, pou rennest in grete dette bope aȝens God and man. And so in þis fifte axing þes men þat werren now-a-daies, axen him as þei wolden mene,-forȝyve us for we ben even wiþ þee, or ellis take venjaunce in ire of us, as we taken vengeaunce of oure breperen. And pis is noo good praier, but more axinge of Goddis venjaunce; and for þis cause many men ben unherd in þer praier, and turned in to more yvel for þere unskilful praier. And siche men weren better to leve pan to preien on sich maner. For many men preien for venjaunce and for worldis prosperite, and in þe ire of God he ȝyvep hem þat þei axen; but it were beter to hem to preye not þus, ne to have pes pingis. And pus men of contrarie londis preien God in grete processiouns; and for unworþinesse of her preier hem were beter to sitten at home. And, for men witen not for what þing þei shulden preie God in siche causis, perfore good lyvynge profitip more, and pe Holy Goost axip þan for hem. And who ever stere¹ men to yvel lyfe, ȝif² þei ben freris þat crien heye, God heerep hem not to good, but raper to take venjaunce on hem. For Crist seip, þat not ech man þat seip to him Lord, Lord, shal come in to be blis of hevene, but he þat eendip in riȝt lyf, for he preiep in þe name of þe Trinite. And pus Ȝebedeus sones preieden for good, but in yvel manere. And so algatis ryȝt lyf is þe beste in mannis preier, for siche lyfe preiep beter to God pan hie voicis of ypocritis. And after seip Crist to his apostlis, þat þes pingis he seide bifore to hem in proverbis and mystily; but now is come tyme whan he shal not speke pus unto hem in proverbis, but apertly of his Fadir he shal telle hem as best is. In þat daie shal Cristen men axe-in Cristis name unto þer blisse. And now he seip unto hem þat he shal preie his Fadir of³ hem, for þei shal be mateer to Crist and make his rewme. Wherfore he preieþ, þat þe Fadir love þes apostlis and oper men þat suen him, for þei loveden Jesus Crist and trowiden þat he cam fro God; ȝhe, þat Crist bi his manhede * alif, E. 'for, E. ¹ stirep. E. Good Wife imperfect better then prayers.

came of God in his godhede. Crist cam fro þe Fadir and cam in to be world, and now whan Crist hap done his message, he forsakiþ aȝen be world, and goiþ bi manhede to his Fadir. And Cristis disciplis seiden to him, Lo, now þou spekist opynly, and pou seist now noo proverbe; and perfore we witen wele þat þou knowist alle pingis, and it is to be no nede þat ony man axe þe ouȝt, for pou wost bifore pe axinge, what men shulde axen and what þingis leve. In þis we trowen þat þou come fro God as his owne sone. were best for And þis bileve is ground to men to have of God what pat hem nedip, and to wite what is best to hem, al ȝif it displese to be world. But, as men þat ben in feveris desire not pat hem, so men here in synne coveiten not best þing for hem. For þe world seide þat þe apostlis weren foolis and forsaken of God, and so it wolde seie todaie of men pat lyveden lyke to hem, for worldis joie and eerpely good plesip to hem, wip meenes perto, and þei saveron¹ not hevenly good ne riȝt suyng after Crist. And þis jugement now in þe world is open witnesse agens men, þat þei be not hoole in soule, but turned amys to worldely pingis. For as a moup of a syke man distempered fro good mete, move him for to coveite pingis contrarie to his helpe, so it is of mannis soule pat savourep not Goddis lawe. And as wanting of appetit is a signe dedly to man, so wanting of Goddis witt is signe of his secounde deep. And jugement þat now regnep of worldely prosperite is token of men þat þei ben foolis and saveren not of Goddis lawe. For be world seiþ comounly þat ȝif a man have worldely blisse and be world leiȝe' to him in killynge of his enemyes, þan God lovep him and doiþ miraclis for his sake. But, Lord! where is oure bileve þat we shulde trowe in love of God, þat it stondiþ not in þis but raper hate of God! And, as Gregori seipª, as a bole pat shal be kild goiþ in corn at his wille, and is not pyned' ne traveilid wip oper beestis; so a lyme of þe fend is left fro þe grace of God, to figure his dampnacioun, and suffrid saveren, E. A has pyndid. 'joye, C. So in B; pynyd, E; pynde, C; I have been unable to verify this reference.

to do myche harme here, to large his peyne aftirward. We shulden leve þes sensible signes and take ensample of holy men, as of Crist and of his apostlis; hou þei hadden not her blisse here. But here Crist ordeynede peynes and hate of þe world' and pursuyng to men þat he moost lovede, to teche us þat come after hem. And pus signes of paciens and pursuynge in pis erpe shulde be tokens of Goddis love and not signes of Antecrist.

Sermon 52 — PE SIXTE SONDAI GOSPEL after EestIR.

Cum venerit Paraclitus.-JOHN xv. [26.]

CRIST tellip his disciplis of comyng of þe Confortour, þe which is pe Holy Goost, and what lyf þei shal after lede. And ech man shulde cunne here þis lore, for þan he may be soulis leche, and wite, bi signes of his life, wher his soule be seke or hoole. Lord! sip a fisician lerneþ diligentli his signes, in veyne, in pows', and oper þingis, wher a mannis bodi be hool; how myche more shulde he knowe sich signes þat tellen helpe of mannis soule, and how he hap him to God. Alȝif siche þingis ben pryve and passen worldly witt of men, nepeles pe Holy Goost tellip men sum of siche signes, and makip hem more certeyne þan men can juge of bodily helpe. And, for we shulden kyndely desire for to knowe þe soulis state, perfore þe Holy Goost, þat techip us to knowe þes signes, is clepid a confourtour of men, passinge oper confortours. And as a mannis soule is beter pan þe bodi, and endeles good passip temporal good, so pis knowynge of pe soule passip oper mannis cunnynge. Crist seip pus to his disciplis, Whan þis confortour shal come bat Y shal sende you of pe Fadir, Goost of treupe pat come forp of him, he shal also bere witnesse of me; and ȝe shal also bere 1 pouse, E; powse, C. Comfor

The doctrine of the double procession, a doubtful point: other points more need to be determined; witnesse, for ȝe ben wip me alwey fro þe bigynnynge of my prechinge. But here may Grekes be moved to trowe þat þe Holy Goost comep not forp but of pe Fadir and not of Crist þat is his sone; for þe toon seip Crist, and in þis gospel leveþ pe toper. And it semep to sum men, ȝif þis were treupe pat shulde be trowid, God wolde liȝtly telle pis treupe as he tellip oper þat we trowen; and ellis it were presumpcioun to charge pe Chirche wip pis trupe, sip neiper autorite of God, ne resoun, techip þat þis is soþ; and al bileve nedeful to men is tolde hem in pe lawe of God. Here me pinkip pat Latynes synneden sum what in þis poynt, for many oper pointis weren now more nedeful to þe Chirche; as it were more nedeful to wite, where e.. the autho al pis Chirche hange in power of þe pope, as it is seid comounly, rity of the Pope, and the duty of private confession. On the overgrown authority of the Popes and where men þat shal be savyd ben nedid here to shryve hem to preestis, and þus of many degrees þat þe pope hap liȝtly ordeyned. But me pinkiþ þat it is sop pat pis Goost comep bope of pe Fadir and of pe Sone, and þes persones ben o cause of him; and me pinkip, to noon entent shulde Crist seye, he sendip þis Goost, or þat þis Goost is his, but ȝif þis Goost come of him. And to pis þat Grekes seien, þat Crist leveþ þis word, certis so doip he many oper for certein cause, and ȝit we trowen hem; as Crist seip his lore is not his, for it is principaly his Fadris; and ȝit we trowen þat it is his, but be welle is in his Fadir. So we trowen þat þe wille bi which pe Fadir lovep Je Sone comep of witt þat is pe Sone, but principaly of Goddis power. And in þis word Crist techip us to do algatis worship to God. And pus pes Grekes may not prove þat we trowen fals in pis bileve, or þat Crist lefte þis treupe, wipouten cause to telle it pus; for bi þis þat Crist seiþ, þe Holy Goost came of his Fadir, and leveþ pus pe comynge of him, he stoppiþ þe pride of pe Chirche and techip men to worshipe God. But whan he seip pat he sendip pe Holy Goost to his disciplis, and alle þat his Fadir hap ben his, he techip clerely pat pis Goost comep of him; and oper wise shulde Crist not speke. And þus Latyns ben to blame, for þei leven nedeful treupe, and depen hem in oper treupe, þat is now not so nedeful. And pus seien sum men þat þe bishop of Rome, þat þei clepen heed of pe Chirche, and pero pope, and Cristis viker, doip more harme to þe

Chirche of Crist þan doip viker of Thomas in Inde", or viker of Poul in Grees, or pe Soudan of Babilon. For pe rote of which he came, þat is dowynge of þe Chirche and heyng of þe emperoure, is not ful holy ground, but envenymed wip synne. But pis venym first was litil, and hid by cautelis of pe fend, but now it is growen to myche and to hard to amende. Sop it is pat ech apostle was obedient to ech oper, as Petre obeishid unto Poul whan he reprovede hym; and pus penken sum men pat þei shulden obeishe to þe pope, but no more pan Crist biddiþ, no more pan to oper preestis, but ȝif he teche bettre Goddis wille and more profitip' to men; and so of alle his ordenaunce, but ȝif it be groundid in Goddis lawe, sette no more prys þerby þan bi lawe of pe emperoure. Men shulden seie myche in pis matere, and oper men shulden do in dede; but men wolden holde hem heretikes, as þe fendis lymes diden Crist. And so picke ben his membris þat who so holdip wip Cristis lawe, he shal be schent many weyes and algatis wip lesyngis. And pis tellip Crist bifore unto his postlis, to make hem Persecution. stronge and arme hem aȝens siche persecuciouns. Pes þingis, seiþ he, Y spake to you, þat ȝe be not sclaundrid. He is sclaundrid þat is lettid by word or by dede, so þat his riȝt wille falle doun fro his witt; and so ȝif a man be pursued and suffre it paciently, he is not sclaundrid, al ȝif men synnen aȝens him. Pe first pursuyt aȝens Crist shal be of false preestis, not al oonly lettyng þe membris of Crist to reule pe puple in chirchis, as curatis shulden do, but putte hem out of chirche as cursid men or heretikes. And herfore seip Crist þat þei shal make you wibout synagogis. But it shal more woodnesse come after pis, for þei procuren þe puple, bobe more and lasse, to kille Cristis disciplis for hope of grete mede. And herfore Crist seip certeyn of pis ¹ profite, 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. Francis 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 Bibl. Dict.; Kitto's Cyclopadia.)

The wiles of the evil one. mater, þat hour is come þat ech man þat killiþ þus good men, shal juge him to do to God medeful obedience. And to pis ende procuren freris, Antecristis disciplis, þat wel nyȝe it is pus now among Cristene men. Sum men be sumnyd to Rome and þere putt in prisoun, and sum ben cryed as heretikes among þe comoun peple; and over þis, as men seien, freris killen per owen breperen, and procuren men of þe world to kille men þat seien hem treupe. And oo drede lettip hem þat þei stirte not to more woodnesse, for þei defenden þat it is leveful and medeful, preestis for to fiȝt in cause þat þei feynen Goddis; and so ȝif þer parte be stronger þan seculers, þei may move þes preestis to fiȝt aȝens þes gentilmen. And as bei have robbid hem of temporal goodis, so þei wole pryve hem of swerde as unable, and seie pat sich fiȝting shulde best falle to preestis. pus hadden preestis þis swerd bifore þat Crist cam, and þei drowun so ferre out of religioun of God til þat þei hadden kild Crist, heed of holy Chirche. Alle men shulden be ware of cautelis of þe fend, for he slepip not, castynge fals weies, and al pes done fendis lymes; for þei knowen not þe Fadir and his sone bi propertees of hem. pe fend blyndip hem so in worldly purpos, þat þei knowen not strengþe of God ne wisdom of his bidding; for feip failip unto hem þat þei loken not aferre, but þing þat is nyȝe þer eye, as beestis wiþouten resoun. Alle pis hap Crist spoke to his disciplis þat whan tyme comep of hem, bei shulden þan have mynde bat he hap seid hem þes perelis to come. And pe Holy Goost moveþ ever sum men to studie Goddis lawe and have mynde of þis witt; and so love of Goddis lawe and sadde savoure þerynne, is token to men þat þei ben Goddis children, but ȝit of per ende þei ben uncerteyn.

Sermon 53 — PE GOSPEL ON WITT SONDAI.

Si quis diligit me.-JOHN xiv. [23.]

In pis gospel movep Crist his children to love, for charite is be best cloip pat ony man may have; and herfore seip Goddis lawe pat love is stronge as deep, for love moveþ men to suffre deep gladly, in Goddis cause. And where dep is pe moste þing þat man dredip here, pis love passiþ kynde and makip men to coveite siche deep; and his wille is not harmful but glorious to men, sip bi siche love men brennen as coolis³, and turnen in to Goddis clopis as angelis of hevene. First seip Crist pus, ȝif ony man love him, he shulde kepe his word, for þat is þe same treupe; and sip God is kynde aȝen to men þat loven him pus, Crist seip þat his Fadir shal love him aȝen; and ȝif his Fadir love a man, þe two oper persones lovepa him, and al siche love of God mut nedis be evermore. And þe manhede of Crist worchip pus bi þis love; it shal brynge wip Crist siche membris of him to hevene, and so to clere siȝt of þe holy Trinite. And so Crist wip his membris shal make þere per dwellinge wipouten ony ende, bi love of þe Holy Goost; for seintis in hevene may not passe pis ende, for þan þei weren foolis chesynge a worse eende. Christm his children to love, same thing as to keep ments. For Crist wolde shewen oonhede to loven him and to kepen which is the his wordis; perfore he seip efte, He þat loveþ him not, he kepip not hise wordis. And herfore Crist, discryvynge a man þat lovep him, seip pus after in þe same gospel, He þat hap my comandementis and kepiþ hem in his lyfe, he is þat ilke bat lovep me wel³. Here may we wite where a man love God, for ȝif he lovep God, he lovep his lawe and wordis 1 So in E; both A and B have xviii, erroneously. E and B; A and C give no marks of quotation. This is the old plural present indicative of the Southern dialect, colis, B. * So proceeding directly from the West Saxon form Infiað."

What these commandments are, of þe gospel, for alle þei comen to oon; and ȝif he loveþ not Goddis lawe he loveþ not his God. And herfore ech man þat lovep not Goddis word, þat he wolde not die perfore to defende it, he lovep 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 þou lovest God, shuldist pou love his word. But for love of þi God, pou shuldist lese pi lyfe, and so þou shouldist lese þi lyfe for defence of Cristis word; and in cowardise of þis love ben many men smyttid, but knyȝtis bi per ordre shulden be redy in þis love. But, for Crist hap seid þat men shulden kepe hise wordis, many men myȝten muse what þing ben þese wordis. But Crist seip pat alle þes wordis ben treupes, as ten treupis of þe comandementis, and alle ben wiþouten ende; and so he þat kepiþ not þe wordis of Crist, he kepiþ not his o word þe which þei have herd, and þis o word which þei have herd is not Cristis, but his Fadris. For it is Cristis persone, and Crist is not Cristis sone, but þe Sone of þe Fadir; and pus we may see worþinesse of Goddis word. Wordis of God ben many by diversite of resoun, but al þei rennen to gidere in o myddil poynte, and so þei ben alle Goddis word, þat is him silfe. And, for þes wordis ben mysty and derke to þe puple, þerfor ȝyvep Crist hem a confort in þis matere, and seiþ, þat he hap spoke þes þingis unto hem dwellynge wip hem, and pei ben ȝit mysty; but be Confortour þat is þe the Holy Ghost Holy Goost, be which pe Fadir shal sende in þe name of Crist, shal teche hem alle þingis þat ben now hid to hem. And þus it fallip unto men to know rudely first a þing and generaly, as philosophris speken, and after shulden þei knowe more sutilly þe same ping; and þus Crist bi his manheed told first mysty wordis, and sip bi his fynger shewide sutilte of hem. And ȝit pis Holi Goost shal have order of þis lore, for first he shal move mennis eris in sensible voicis, and sip he shal be slyden ynne and teche mennis þouȝtis, in alle þat Crist hap spoke bifore, in general wordis. Pei ne shal ceese anoon to lerne more sutilly, but ever in þis lyf þei wexen more rype til þat þei comen to hevene, and þere knowe al fulli. us, through the peace of Christ. And, for pees of mannis soule disposiþ him to lerne, perfore Crist byhotip his children pis pees, and seip þus, Pees Y leve to you; and my pees I ȝyve ȝou. Crist wiste pat him silſe

shulde soone passe fro his children; ffor on þe Pursdaie at wordis, and on þe morewe at niȝt he seide to hem pes noon he died for þer love; and herfor he bihiȝt hem þat he shulde leve hem pees. But Crist specifiep pis general pees, whanne he seip pat he ȝyvep hem his own pees; and þis shal be first wip pursuynge of body, but it shal grow after to moost ful pees. And herfore seiþ Crist þat not as þe world ȝyvep, he ȝyvep hem, but on contrary maner. Pe world ȝyveþ þingis þat now ben likyng, but bi processe of tyme þei wexen more bitter, and so þei turnen to peyne and sorewe, þat first weren likynge; and so pees of þis worlde is ever more decresynge, but pees of God growiþ unto ful pees. And bi pes wordis of witt Crist confortip his children, and biddip hem, þat þer herte be not disturblid ne drede; for who ever trowep fully þis sentence þat is seid, and hopiþ fully þat he were of nombre of þes children, he were an untrewe man ȝif þat he drede pus. Apostlis dredden hem of perelis þat weren nyȝe, but þei failiden not of þis treupe, þat þei ne shulde have a good ende, and what þingis þat felle to hem, it shulde falle to hem for pe betere. And so as þe worlde is sikir of þing neyȝe it, and in doute of ping ferre, so in contrary manere ben Cristis children sikir of per ferre eende, but of per nyȝe menes ben þei sum tyme in drede. And grounde of þis sentence is Cristen mennis bileve, and herfore seide Crist, ȝe herden how Y seide to ȝou, Y go and Y come to you; and he þat trowip fully þes witty wordis of Crist he shulde not drede him of þis for seid sentence, for Crist seip, as God to whom al þing is present, Y go and Y come to you, for certeinte herof. And as Crist was certeyne of his deep and his steiyng up and of his comynge aȝen at þe daye of dome, so shulden his children be certeyn of his forseid sentence. And ȝit Crist moveþ his children to have joie of his goyng, and pis was a point for which pei mourneden moost; and Crist seip pus to hem to abate þer mournynge, Certis, if ye loveden me, ȝe shulden have joie for Y go to my Fadir, sip he is more þan Y; for þus bi manheed Y shulde encreese in bliss, and he þat joieþ not herfore, he loveþ not Crist. And it is told bifore hou ech man shulde love him; And now Y seide to you, bifore it is falle, þat whan it done, ȝe trowen in my witt; we are com good courag manded to be hopeful and

and so shulde pei trowe to alle þing þat he hadde seid, for þus he is God þat can wel al þing. And Crist, teching his children to marke beter his wordis, seiþ, þat he shal speke now but fewe þingis unto hem, but þei shulde have moost enemyte here of þe heed fend þat Crist hap overcome; and perfore he tellip hem, pal prynce of his worlde is come for to tempte Crist, and he hap not in him; and pus in þis overcomynge shulde þei not drede þe fend. But al pis is done þat þe worlde knowe þat Y love pe Fadir; and so shulde ȝe do, for alle þingis þat Y do shulden be ensaumple to you. And herfor Y do as my Fadir comandide me, for wel Y woot in þis may I not faile. And al pis sentence of pe gospel of Joon is fully perteynynge to comynge of pe Holy Goost, and so redyng of pis gospel was wel ordeyned for pis day. The visit of Nicodemus.

Sermon 54 — Þe Gospel ON ÞE TRINITE SONEDAY.

Erat homo ex Phariseeis Nychodeme.—JOHN iii. [1.]

pis gospel undir a story tellip of þe Trinite, and bope þes ben harde, as comounly is Jones gospel. Pe storye telliþ þat þer was a man of Pharisees þat hiȝte Nichodeme, and was prince of be Jewis; he cam to Jesus on a nyȝt and seide þus to him; Rabi we wilen wel þat þou art come fro God; and raby is as myche as maister in Englishe. And Nichodeme tolde þe cause whi he trowide þis, for no man may make, he seide, þes signes þat þou makist, but ȝif God be wiþ him, and so he comeþ fro God. And Jesus answeride Nychodeme, and seide pus to him, bi my double kynde Y seie to pee, but ȝif a man be born aȝen, he may not se Goddis rewme. And þes wordis weren woundirful to Nichodeme, and þerfore he axide where a man myȝte be bore whan he were an old man, wher he myȝle crepe in to his moder wombe for tyme þat he was olde and be born aȝen. pis Nichodeme cam in þe nyȝɩ, þat figuride his ignoraunce, but to pe literal witt, he dredde him for his breþeren, to come

apertly in þe day, and speke wip Jesus Crist; and bope pes undirstondingis shope pe Holy Goost. And so pis goostly birþe þat Nichodeme mut first have bitokenep þe Fadir of hevene þat þryngep forp two oper persones; and so Nichodeme to litil knewe pis persone of God, and for pis unknowinge he axide pis questioun. For he seide not þat Crist was kyndely Goddis Sone, ne þat he was Goddis word and so God him silfe; and so pis Nichodeme hadde nede to be cristened in feiþ, and so Crist lovede his persone, alȝif he hatide his ordre, for Crist savyde his persone and distryede his ordre. And þus Crist · lovede Poul, þat seip he was a Pharisee; but þe more part of Pharisees weren fals and heretikes. And þis nativite shewip Crist in þes wordis; Forsoþ, forsoþ, Y seie to þɛe, but ȝif man be born of water and be Holy Goost he may not entre in to Goddis rewme. And pus bi pis baptym, þis water and pe Holy Goost, Crist tolde him þe Trinite ȝif he koud conseyve it. pis baptym seip þe Trinite, in whos name it is mad; þis water is þe waishinge þat ranne of Cristis herte; and so baptym and water and þe Holy Goost tellen Nichodeme pe Trinitee, and perwiþ þe sacrament, for Crist is compendious in spekynge of his wordis. But Crist makip distynccioun of two manere of birþis, and seip þat þing born of fleishe is fleish in his kynde, and þing þal is born of spirit is spirit on sum manere; and perfore, wounder pou not þat Y seide to pee, ȝe moten be born aȝen, 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 þis Goost is bope free and wilful, and herfor Crist seip to Nichodeme, pat pe spirit brepip wher he wole, and pou herest his vois bi which he moveþ þee. And on þis maner þe Spirit of oure Lord hap fillid þis world wip witt of oure feiþ, and þat þing þat holdip alle hap science of vois. And herfore at Wit-Sonday whan þis Goost apperide was a greet soun, and tungis of fier, to telle pat men shulden speke on hiȝt¹ to þer breperen, and þei shulden have charite, pe which seip þe Holy Goost. And alle ȝif we knowen pe vois of pis Goost, nepeles we witen not whennes pat it comep ne whidir þat it goiþ, to men þat ben ¹ bryst, E; briske, B; beiȝe, C.

biside us; for we knowen not þe ordenaunce of God, whi he enspireþ þes men, and to what ende, or wheper he shal save þis man or wende awey from him. And so ech man þat is born of his spirit is unknowun to oper by many hid resoun, and so ech man is sumwhat knowun and sumwhat unknowun for wisdome of þis spirit. But Nichodeme answerede and seide here to Jesus, How may þes pingis be done? And Crist seide to him; In þe lond of Israel ben manye blynde maisters, for hou art maister in Israel, and ȝit þou unknowist þes pingis: and so it is noo wounder ȝif þis lond be mysled, ffor ȝif þe blynde leden þe blynde, pei fallen bope into pe lake. And nepeles Y teche hem as myche as þei ben worþi; and so seip Crist to Nichodeme, Sopely, sopely, Y seie to þee, defaute is not in me, in teching of þes puple, but in untrewe hardnesse of it; for, þing þat we knowun, we tellen to hem, and þat we have sene in Godhede, we witnessen, and ȝe taken not oure witnesse, for ȝoure unkynde hardnesse. And perfore ȝe knowen not þe gendrure of þe firste persone. ȝif I seide to ȝou erþely þingis and ȝe trowen hem not, how, if Y seide to you hevenly pingis, shal ȝe trowen hem? Crist tolde here of bodily birpe, and ofte tymes of erþely treuþe, but þei trowiden him not for þer fole hard herte; but neþeles Crist tellip þis man knowinge of þe secounde persone, and in an article of bileve, þat is, his ascensioun; and no man, seip Crist, steiep in to hevene but he þat cam doun fro hevene, mannis sone þat is in hevene. And in þes wordis myȝt Nichodeme undirstonde bope pe godhede of Crist and perto his manhede, and so shulde he knowe wel þe secounde persone of God. By pat þat Crist steied þus, and þus is mannis sone, miȝt he knowe his manhede bifore oþer manhedis; for alȝif oþer men steieden a litil in þis eire, neþeles no man steiep in to hevene þus but Crist. And so noon oper man comep to hevene but ȝif he be Cristis membre, and be drawun bi þe Trinite in to pis hey place. And pus seip Crist sop, þat no man steiep in to hevene, but him silf aloone; and seip þere ben foure manere of bryngingis forp of man, and pè fourpe and be laste, apropred unto Crist, is þat man comep clene of womman wiþout man. Crist clepip him wel here a sone of mankynde; and þus bi þes two wordis

• • myȝt he knowe Cristis manhede. And by oper two wordis myȝt he knowe Cristis godhede; first by þat he seip þat þis man cam doun bifore fro hevene, and þis myȝť nevere be but ȝif Crist were God ora he were man. Pe secounde word þat shewip þe godhede of pis persone, is, pat Crist seip pat he is mannis sone þat is in hevene, ȝhe, after þat he bycam man; ffor þus is Crist¹ two kyndes godhede for evermore, and evermore' in hevene drawynge to him whom him likep. And þus Crist techip wel ynouȝ to knowe pe secounde person, bop in godhede and in manhede, as myche as he shulde pan knowe him. Christ teaches Nicodemus the Trinity. But to telle pe pridde persone, in pointis of bileve, Crist tellip to Nichodeme, As Moyses heied þe addre in desert to hele pe puple the comple by lokynge on him, so`mut mannis sone be hyed in þe cros, þat ech man þat trowip in him, perishe not in helle, but have lyf wiþouten eende, pat is blisse of hevene. Here mut we knowe þe storye of þe olde lawe hou þe puple was 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 be puple to loke on, and he þat lokid on þis addre shulde be helid of pis yvel. And al þis 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 he addre of bras hadde no venym in him. But as riȝt lokynge on þis addre of bras savyde þe puple fro venym of serpentis, so riȝt lokynge bi ful bileve in Crist savep his puple fro synne of þe fendis. And þe fende was pe first addre þat ever noyed man, and Crist was hongid in tre, as pis addre hongide in tree. But it were to wite over, hou þis story perteynep to be Holy Goost, sip al pis was done in Crist; but we shal wel wite pat ech of pes pre persones is in ech oper, as ech bitokenep oper. And sip pat Crist seip pat no man hap more love pan for to put his lyf for his frendis, pis blesside hanginge of Crist in þe crosse is þat hye charite þat God lovede man inne, and þis charite is pe Holy Goost; and pus was Nichodeme tauȝt þe feip of þe Trinite, and in pis feip many oper articlis, and pus is pis gospel approprid to pis feste. ร So E; A, B, C, om. and evermore. 1 Crist is, B, C. * or before that.'

WYCLIF'S SERMONS. pere ben many witnessis and resouns to pe Trinite, but pis manere of lore is more plentenouse and more profitable to men; and herfore Crist seip it pus; and þus eche man shulde reule al his lyfe after pis holy Trinite, for ellis he must faile. Loke first pat he be groundid in stable bigynning, and sip þat he procede in gracious mene, and sip þat he ende in fulnesse of charite, and pan his lyfe is ensaumplid aftir þe Trinite.

น 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 included 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 Virgin 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. 13) and Haec mando vobis, (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 anniversary 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, twentyone are also found in the Commune Sanctorum of the Roman missal, and ten are different.]

HERE BIGYNNEP PE COMOUN SANCTORUM, ÞE SECUNDE part of þis BOOK.

Part Three — The Common of Saints

Sermon 55 — PE GOSPEL IN VIGIL OF APOSTLE.

Ego sum vitis vera.—Joon xv. [1.]

the true vine. As comune þing is betere and bifore oþer þingis, so pis gospel The parable of þat is red in comun story shulden men knowe sum what, and speciali preestis, for it is a foul þing þat prestis speken as pies, and knowun not her owne vois more þan doumbe beestis, and speciali whanne pei reden bileve of holi Chirche, for þes men ben to ferre to preche pis to be peple. pis gospel of Joon tellip a parable of Crist, bi which he tauȝte his disciplis for to dwelle in him, and for to love him, for ellis þei ben nouȝt. Crist seip pus: I am a verri vyne and my Fadir is tylyer of þis vyneȝerde. For Crist bi hise twoo kyndis is a good herde; as anentis his godhede, he is þe same tilier wip his Fadir, and as anentis his manhede he is heed of holi Chirche. And for pis seip Crist þat, ech braunche þat is in him, and beriþ not fruyt, his Fadir shal take awey, for keper of a vyneȝerde fallip pus to clense it, and algatis kepe pe vynes þat þei beren grapis. And, for alle pe Fadir dedis doip also be Sone, perfore seip Crist þat ech braunche of pe Chirche þat beriþ fruyt, his Fadir shal purge þat it bere more fruyt; and so doip Crist, for he sendip water of wisdom to hise braunchis, and herof come) grapis to preche to

Necessity of union with Christ. þe peple and gladen hem in Goddis lawe. Sum men ben braunchis of þis vyne, þat dwellen in holy Chirche, and ȝit þei ben not perof, al if þei lyve of þis vyne, and ben siche pat gaderen gredili Cristis patrimonye, as dymes and offringis and rentis, þat þei seien weren ȝovun to Crist; and wip þis þei done not per office to quykene oper branchis; and þes ben moost noious branchis þat ben plauntid in þis vyne, for þei maken most oper men to rote and drye and falle fro pis vyne in to þe fier of helle. For no men ben of holi Chirche, al if þei ben perinne, but þese men þat beren fruyt and han love wiþouten eende. After seip Crist to his disciplis, Now ȝe ben clene for þat word |þat Y seide to ȝou, Dwelle ȝe in me and Y dwelle in ȝou. Bope goode men and ivel moten be on sum manere in Crist, sip he is God pat susteynep al þing; but men shulden be in him bi grace and take moisture of his lore, and so profite to oper braunchis þat growen in þis vyne, and þus þei shulden take moisture of lore of þis tree, or ellis þei ben not of þis tree, al if her kynde be susteyned in it, but þei growen in kynde to make of a fier in helle. And þis vyne dwelliþ not in a man as for his membre, but if he helpe pis 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 þat he be lyme of holi Chirche, nepeles he shulde suppose pis binepe bileve and wip a drede, but if God tellde him specialy what eende þat he shal have. And pis triacle hap God ordeyned agens preestis and ypocritis, pat þei shulden not disceyve þe puple, bostinge þat þei ben of holi Chirche, for, be pei popis, be þei bishopis, or oper preestis more or lasse, þei bosten and hewen above her heed, if þei ben proud of þis title. And herfore God, þat loveþ þat ech man shulde be meke, hidip þis point from ech man þat he woot wole not holde mekenesse. And to conferme þis mekenesse, seip Crist after in þis gospel, As a sioun mai not bere fruyt but if it stonde stable in þe vyne, so no Cristene man mai bere fruyle but if he be dwellinge in Crist. And herfore seip Crist bi Matheu, þat a good tree mai not make yvel fruyte ne an yvel tree good fruyt, al if mennis jugement faile in þis, for þese þat God woot þat shal be saved, al if þei synnen for a tyme, nepeles her synful lyf shal turne to hem to fruyt of hevene. And so pese men þat shal be

dampned, al if þei done good for a tyme, ȝit þei han an yvel maner pat quenchiþ þe goode þat þei done. And so it is unknowun to men who dwellip pus in God; but ech man shal do good, supposinge þat he dwellip in God. And herfore rehersiþ Crist, as he hap seid to his apostlis, I am a vyne, and ȝe þe braunchis, and so þat man þat dwelliþ in me and I in him, he beriþ moche fruyle, and upon pis shulden ȝe þenken, for ȝe moun do nouȝt wipouten me. And so shulden we lerne þat vynes ben trees pat profiten not to mennis work but in beryng of her fruyt. So shulden preestis in pis worlde shapen her lyf to Cristis Chirche, not to be enheritid here, ne to be riche, ne to fiȝte, but to teche Cristis lore bope in her lyf and in her word. And þus shulde ech man do, but sum more and sum lesse. destinies of Individual ma from us. And aftir seip Crist, as here is seid, þat who þat dwellip not in him shal be sent out, as a kitt braunche, and so he shal drye and sip be cast in to be fier, and þere he brennep wiþouten ende in pe fier þat evere shal laste. For fendis of helle shulen gadere him bope in bodi and in soule, and witnesse aȝens him how he servede hem aȝens God. And over þis bihetip Crist pis privylege to his braunchis, þat if þei dwellen in him and hise wordis dwellen in hem, bi brynginge¹ forþ of hevenly fruyte, whatevere þei wolen þei shulen axe and it shal be done to hem. Pese hiȝe wordis þat Crist seip here, tellen witt The final hid to men. For many þenken þat summe ben fulli lymes of þe fend, and ȝit þei enden holi men and comen to hevene for her good lyf; and summe ben now holi men, as ancris³ heremytes and freris, and efte þei ben apostataas and dien enemyes of Crist. Al pis is hid þing, for if siche men semen to do yvel, and summe siche semen to do good, as ben many ypocritis, nepeles pe ende is hid of which þei shulden take her name. And so God hidiþ þe qualite of siche workes of men here, for men shulden not dampne hem ne preise hem to liȝtli. And pus men maken hem over wise in jugement of holi Chirche, and in demynge of mennis lyf, þat þis goip to hevene and þis to helle, for God hap kept to him pe knowinge of an ende, pat makip al. Pou maist knowe þat þis man is oþer a bishop or in sich office, 3 anberis, E. So rightly E; A includes the words in the italics.

but wheper he shal wende to hevene, God hap hid pe knowinge fro þee; and sip after þat he is man of holi Chirche or a lyme of pe fend, it is wel seid pou maist not see þis point of þi bileve, which ben lymes of holi Chirche, but þou shalt trowe þe general. And so þat þing þat þou trowist here, þou seest not here wip þi iȝen, but þou trowist it above hope, and bilevest it binep science. And þus pese wordis þat Crist seip shulden move men to lyve wel, and be meke, and leve pride of hiȝenesse of her staat. And wolde God þat men lerneden þis lessoun þat clepen hem men of holi Chirche, and bi colour of þis fendis synne spoilen men þat be undir hem; and in þis raveyn þei shewen wel, þat þei ben not of holi Chirche. No perfect standard of bodily health, but Christ the perfect standard of charity.

Sermon 56 — þE GOSPEL în þe dai of Apostle.

Hoc est preceptum meum.—JOHN XV. [12.].

pis gospel techip Cristis apostlis, and in hem al Cristis Chirche, how pei shulden holde charite ech man to oper. Crist seip, pis is my comandement, þat ȝe love togidere, afler þat forme þat Y have loved ȝou. More love þan þis haþ no man, þan þat he put his lyfe for love of hise frendis. And þus, as fisik¹ techip, þei shal þenke on a man þat is fulli hool wiþynne and wipoute, and bi mesure of such a man þei shulden mesure mennis helpe; and whanne men axen, where is he þat is on þis wise hool, þei seien, þere is noon siche, but siche oon þei ymagynen; and after mesure of þis helpe pci heelen him pat þei delen wip. But blessid be oure science, and auctour þerof, for we seien þat þere is a love in þe heed of þe Chirche þat is moost in dede of alle loves þat mai be, and after pis love shulden alle oþer be mesurid. But, for fisik shameþ to sette sich a mesure þat þei knowen not, ne witen not where it be, herfore þei seien þat þer ben two helpis, oon to riȝtwisnesse and anoper ⚫ wheper, E. ¹ phisic, E.

to weiȝte. Pe firste helpe shulde stonde in a mannis membris, and in his compleccioun, in humouris, and in elementis, which in suche acord ben knettid to gider, þat noon of þese mai be contrarie to anoper; and sip no man is siik but' bi sich contrarite, pis man þat þei speken of mai nevere more be siik. But hoolnesse of weiȝte mai falle to a man; and þat is nevere more wiþouten greet sykenesse, al ȝif it be hid by governynge of fisike. He is hool in weiȝte pat hap of ech element as moche as he mai worche, wiþ dedes þat fallen to men, and on þis wise moun þei maken men hool. But blessid be oure mesure, þat Crist puttip in charite, for þat is moost rial and ground of al oper; and no man mai be saaf but if he knowe pis mesure, and pis mesure helpe him to gendre in him charite; and þus shuiden men in dede practise in pis science, for veyn speche perof profitip not, but harmep. pis love was shewid in Crist, whanne he putte his lyf for love of his breperen, and brouȝte summe out of helle, and savede oper perfro; and herfore seip Crist, for practisinge of þis love and ensaumple perof, þat þei shulden love togidere as he hap loved hem²; and þanne þei ben al hool. The test of Christians in the love of obedience. And herfore moten we nedis lerne þe bileve of þe passioun of Crist, and of his dep suwynge, sip after forme of his love we shulden love togidere; and wantinge of þis love is cause of ech synne and of ech harm þat falliþ in þe Chirche; and perfore men shulden enforce hem more to lerne þis love. And her- Cor. xiil. fore traveilide Poul in techinge of charite, and telde sixteen condiciouns, þat shulden folowe it. And as many men seien þat þei ben hool in bodi, many men seien þat þei ben in charite, and loven God over al þing, and her neiȝbore as hem silf, but ȝit þei gabben opynli, as her lyf shewip. Pis lore pat Cristis scole axip loveþ none gabbingis, but þat þei do in dede as her moup confessip. And, for Crist hap teeld þat þis hiȝe charite techip a man to putte his lyf for love of hise frendis, and pis love is oonli in persone of Crist, he tellip how hise apostlis and oper men ben hise frendis. ȝe ben þanne, seiþ Crist, frendis of mė þat han þis love, if ȝe done sadli þe þingis þat I bidde ȝou. And so it is of oþer men þat doen as þese apostlis, for þei ben I om. A; perperam. So E; no italics in A.

The apostles Apoc. xxii g. The threefo office of the Apostles. mesure after Crist to oper men þat suen hem. And certeyn þei ben not frendis to Crist þat han not þis love, but oonli þei þat han pis love; and sip þis frenship axip pat bope frendis loven togidir, and þat þe love be shewid in dede, as philosophris seien, if we ben frendis to Crist, it is þus in dede bitwixe him and us. And Crist seip efte þis word of love, Now shal Y not clepe ȝou servauntis, for þe servaunt woot not in þat what his lord doip. And þus men seien comounly þat þer 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 þes two, bope of privy counceilis and to do siche service. And on þis wise þe apostlis weren servauntis of Jesus Crist, as þey graunten comounly in bigynnynge of her epistlis; but on pe former manere weren not apostlis now servauntis, for Crist tauȝte hem his privyte and lymytide hem to worþi werkes. And pus spekip Crist here; and herfore wolde not þe aungel take worshipe of Joon, as seip þe book of pryvytees, but þe angel seip to him þat he was his servaunt, and hise breperen bope, sip Crist was man in hevene, and he hadde ordeyned so hiȝe place for hise apostlis, and telden¹ hem privytees unknowun to angels. And bi pis equivocacioun moun men liȝtli acorden to Cristis lawe; for, as clerkes witen wel ynowȝ, contradiccioun is not oonly in wordis. And pus seip Crist, þat he seip hise apostlis to be hise frendis from henneforp, for alle, he seip, pat Y have herd of my Fadir I have maad knowun unto ȝou. And pis is sop, sip Cristis apostlis knewen comunly be book of lyf, and weren in lernynge of þis book, til þat þei knewen aboven aungels; and apostlis wisten panne trupis þat weren hid from aungels. And cheef cause of þis frendship stondip in Crist and not in hem, for þei chesiden not Crist her maistir, but he chees hem unto his office, and ȝaf to hem vertue for to do al þe service þat he shope hem to. Crist ordeynede pree pingis to be fillid bi hise apostlis, first þat þei shulden go forth in to þe world and preche his gospel, 'teelde, E. * in þat seems to mean, qwd servant.

and þat þis shulde be fruytous to pus converte so myche peple, and sip pat pis fruyt dwelle, bope in þis worlde and in þe toper. And þes pree ben grete myraclis amonge alle po þat Crist dide, for it passiþ mannis work to make fruyt pus to laste in heven. Men moun worche bi mannis craft figuris and hid qualitees; but þis is more wiþouten mesure, pus to fordo synne, and bringe in blis; and pus seip Robert Grostheda pat pis craft passip alkemmye¹, for it makiþ soulis hoole, pat ben betere pan sunne or moone. And pes pingis myȝten not ben do' but bi special helpe of God; and pus tellip Crist to his apostlis, þat what evere bei axen his Fadir in his name, he shal ȝyve to hem, for þe love of him. And bi pis was shewide pe frendship bitwixe Crist and hise apostlis, and here moun we knowe treupe³ þat is nedeful for þis gospel, how þes men ben frendis to Crist þat shulen be saved bi his vertue. And, as it seme}, oonli þes men weren saved bi Cristis dep, and oonli for þes men Crist putte his lyf and bouȝte hem; but wel Y woot þat Crist ȝaf ynow; to save moo men, if þei wolden take his medicine and ablen hem to vertue of it. And here we moun not putte foli to marchaundize pat Crist made, sip savynge of his Chirche is betere pan was lyf þat Crist lefte, for pis dep was a meene to betere lyf; and al was Cristis. And þus Crist was not peirid by his deþ, but sum wey beterid, sip he loste not¹ substaunce, but gat o betere habitude. But leve we þis, and speke of love, þat it profite to be peple; for sip þer is no rewme, ne state of men, ne persone here, þat he ne failip in holdinge of þis love of Crist,-for ellis shulden men not þus synne,-alle we failen in þis love þat Crist hap beden to his Chirche; for sip every man in erpe is neiȝbore to ech oper, how shewe we in our lyf ful love to alle þes neiȝboris ? ¹alkemye, E. * done, E. I cannot find this passage in the Opuscula of Grossetete printed in the Appendix to Brown's Fasci- * þe treube, E. no, E. culus; it is probably in one or other of his many writings which exist at present only in manuscript.

The precept of Christian love, its compass and scope. Repinings, how to be cor rected.

Sermon 57 — PE GOSPEL ON þE DAY OF OON APOSTLE.

Haec mando vobis.-JOHN XV. [17.]

pis gospel tellip sharpli, as Crist doip ofte bi Joon, how men shulden love togidere and putte awei pe lettingis, for þe bigynnynge and þe eendinge of Goddis lawe is love. Crist bigynneþ þus and comandep hise disciplis; Pese pingis I bidde to you þat ȝe love togidere. No þing is more beden of God þan þis love, and perfor, what man leveþ it, he despisip God; but al were for to know be craft of þis love, for it is oon to love a ping, and to wille good to þat þing. Ech þing shulde be loved after þat it is good, and so God shulde be moost loved, and betere men more pan worse men. And we shulden for Goddis love love yvel men and yvel comunes, and for his love be bisie to ȝyve 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 oo 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 þis love þat Crist tellip here, is hate of þis world to men þat kepen þis love, for þe world is so blyndid þat it clepip hate, love, and love it clepip hate, for it erriþ in bileve. Al oure love shulde stonde in pe love of God, to kepe his lawe and move opere to kepe it; but many, for defaulte of feiþ, holden þis a fooly¹, for gooddis of þis world fallen not to siche men. And herfore seip Crist, If þe world hate you, ȝe shulden wele wite pat it hatide me bifore; and þis worþinesse of Crist pat suffride pus for man, shulde move trewe men in God to suffre for Crist. If pou grutche aȝens poverte, and coveite worldeli worshipe, wite pou þat Crist bifore was porer þan þou, sip he hadde not bi his manhede place to reste his heed ynne. If pou grutchist þat þi sugetis wolen not ȝyve pee goodis, þenke how Cristis sugettis wolden neiper ȝyve him mete ne herberwe; and ȝit herfore he curside hem not, but dide hem moche good. And if þou grutche pat pe world doip þee ony 'foly, E.

injurie, and þou profitist to þe world aȝen in love and mekenesse; þenke how Crist bifore pee profitide pus more to pe worlde; and ȝit Crist suffride more wronge of hise sugettis þan pou maist. And þus if pou woldist þenke on Crist, how he suffride for love of man, it were pe beste ensample pat pou shuldist have to suffre, and to cese þi grutching; for, as Austyn seip", no man in þis world mai synne but levyng þat Crist tauȝte, or grutche aȝens þing þat he suffride. And for pis, seip Crist after, If ȝe weren of be world, be worlde wolde love þat is his; for his lawe lastip in good and yvel, þat o man lovep lyk to hym, ȝhe, if þei shulen be dampned for pis, as o synful lovep anoper for pe likenesse of her synne; and ȝit þei shulen bope in helle suffre harm for pis likenesse. And þus it is no kynne¹ wounder if lymes of pe fend haten lymes of Crist, for þei ben so myche contrarie here, and after þe dai of dome; and pis meveþ many men to hate pes newe religiouse, for þis newe, dyversite quenchip love and makip hate. ȝhe, ȝit þei har sum fendis manere, þat þei haten her owne breperen, and turmenten hem, for þei holden wip Goddis lawe aȝens heris³b; and certis þei loven to litil opirs, but feynen, to spoile hem of her goodis. And pus seip Crist to hise disciplis þat, for þei ben not of þis world, but he hap chosen hem of his world, herfor be world hatip hem. And if pou lernest of þe world to hate pus, þi love is quenchid, but if þou hatist bi Cristis lawe men of þis world for þis synne, and wipdrawist hem fro þe world, þanne þou lovest þese men in God. For pe world is takun here, for men overcomen bi þe world, þat loven more worldeli þingis þan Goddis lawe, or good of vertues. And of þis world seip Crist, þat it hatip hise disciplis. And, for þis lore passith oper in profit and in holynesse, perfore biddip Crist hem to penke on his word þat he hap said 1 kyn, E. • The reference is probably to the treatise De Urbis Excidio, the concluding 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. agens beris; i.e. against theirs,--the friars' law. The world application of hates the elect; friers. the what is to world. overcome the

Sia is enger here to hem, for þanne þei overcomen pis world; and herfore seip Joon evangelist, Breperen, what man is he þat overcomep þe world? Certis noon, but if he trowe þat Jesus is Goddis Sone. If we holden pis ground in feip pat Crist is verri God and man, and over þis trowe wel his lyf, and alle hise wordis þat he seip, we shal overcomun þis world and alle þe helpers of pe fend. For, as Crist seip sopeli, þer is no servaunt more pan his lord is; and so Crist is more bope in vertue and in worþinesse pan ony oper man mai be; and sip Crist suffride pus and tauȝte Cristene men þis lore, what man shulde we trowe or sue in oure lyf but Crist? And neiþer þe world ne þe fend mai in pis harme a man; and so confortiþ Crist hise membris bi two knyttingis of treupe, If men of þis world have pursued Crist, pane þei shulen pursue hise membris ; and if þei han kept hise wordis, þei shulen kepe hise disciplis wordis. And pis is list for to knowe; for al þat shal be moot nedis be; for it is more hard to fendis to pursue þe persone of Crist þan to pursue hise membris, and þus þe liȝter wolen þei do. But oọ confort liep here, þat as Crist convertide summe þat weren men of þe world, so shulen hise disciplis do. And pus þei shulen not worche in veyn to kepe his lawe as he biddiþ, for ech man þat shal worche mote have an hope of sum good ende, for dispeire of sich an ende wolde lette a man for to worche. But be blyndenesse of þe worlde þat turmentiþ Crist wip hise lymes, is unknowinge in bileve¹, þat þei knøwe not Cristis Fadir. For if þei knewe wel Cristis Fadir, þanne after þei shulden knowe his Sone, and þat þese two ben o God; but who wolde stryve aȝens pis God? And so defaute of bileve, and uncunnynge þat men have, gendren al yvel dedes; and þus ech synner is a fool; and if men knewen Goddis power and his witt in þes two persones, how he mai not forȝete synne to punishe it whanne it is tyme, panne shulden men dreden to synne, for knowinge of þes two persones. But pis feip is oper weie in wakyng¹ or in slepynge. But Crist reproveþ þis unbileve, and seiþ, if he hadde not comen and spoke not pus wip hem, þis synne shulde not þei have hadde. For sip Crist moste nedis have come in his manhede as he cam, The words bal-bileve are excluded from the Italics in E. • ober away in wantyng, E.

and alle pe dedes þat he dide, have do to men as he dide to hem, þis greet synne shulde not have be, of unkynde untreupe of Jewes. For pis was gret unkyndnesse, to þis manere trete þere broper, þat algatis mekeli dide so grete kyndness aȝen; and it was an opyn untreupe, to pis manere hate her God; but now þese Jewes han noon excusinge of þis synne. And herfore seip Crist pus, bat what man þat hatip him, he hatip also his Fadir, for þei ben bope oo þing. And, for in ech kynde of þingis is oon first, þat mesurip alle opere pat ben in þat kynde, perfore in maner of synnes moote be oon first of alle oper synnes, and marke alle pe oper, and þat is þe synne of preestis aȝens Jesus Crist. And herfore seip Crist þat, if he hadde not do werkes in hem, þat noon oþer man dide, þei hadden not hadde pis synne, but now þei siȝen þis feiþ, and ȝit þei hatiden boþe me and my Fadir. But pis synne was not done wipouten grete cause, sip God suffrip noo synne wiþouten avauntage þat it doip. And so was verified be writinge in her owne lawe, þat þe Jewes hadden wilfulli Crist in hate.

Sermon 58 — ON DAI OF OON EVANGELIST.

Designavit Dominus Jesus.—Luc. x. [1.]

pis gospel tellip how Crist sente lesse disciplis to preche to þe peple, and ordeyne for þe apostlis; and þes wordis helpen moche for prechinge of simple preestis, for grete apostlis figuren bishopis, and lesse disciplis lesse preestis. But þese disciplis weren two and seventy in noumbre; and so many, as men seien, weren langagis aftir making of Babiloyne; 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 Till undertakes to prove by a particular argument, into 72 nations. 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. we dia

Poor priests forbidden to preach the gospel, while friars are free to preach fables. Gal. L. 18: disciplis traveiliden to bringe to oon men of þe Chirche, so þat þer shulde be oon heerde and oon flok. pis noumbre of Cristis disciplis sente he, two and two bifore his face, into ech place bat he was to come to, for to preche and to teche, as weren citees and comune places. And here moun Cristene men se þe falshede of þese freris, how þei letten symple prestis to preche þe gospel to þe folk. For as þei feynen falsely, noon of Cristis disciplis hadde leve to preche til þat Petir hadde ȝovun him leve, and bi þis same skile, noo preest shulde preche to be peple, but if he hadde leve of þe bishop or leve of pe pope. pis gospel tellip pe falsnesse of þes freris lesynge, for Crist sente pese disciplis to preche comunly to be peple, wipouten lettre or axinge of leve of Seint Petir; and as Petir shulde not graunte þis leve in Cristis presence, so preestis in Cristis presence have leve of Crist, whanne þei ben preestis, to preche treuli þe gospel. And if þei prechen þus treuli þe gospel as Crist biddip hem, Crist is amyddis hem, and be peple þat þei techen. And alȝif prelatis shulden examyne prestis pat prechen pus, nepeles it were more nede to examyne pes freris, þat feynen hem to be preestis, for þei comen in of worse ground, and ben more suspect of heresie. Lord! what resoun shulde dryve herto, to lette trewe preestis to preche be gospel freeli, wiþouten ony lẹt, or ony fablis or flaterynge, and ȝyve leve to þese freris to preche fablis and heresies, and aftirward to spoile pe peple, and selle hem her false sermouns. Certis pe peple shulde not suffre siche falshede of Antecrist. Also Poul, Cristis apostle, techip in bokes of oure bileve, how God wolde pat he prechide to pe peple wipouten sich axing; for fro pe tyme þat he was convertid, pree ȝeer 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 aȝen stonden, lest her falshede growide more and largerly' envenymede pe Chirche. pus shulden preestis preche be peple freeli Cristis gospel, and leve freris fablis and her begginge, for þanne pei preche wip Cristis leve; and herof shulden prelatis be feyn, sip þei synnen moche on A largerely, E.

oper sidis, but if þei ben Antecristis preestis and shapen to quenche Cristis lawe. But pe peple comunli trowide in Crist and lovede him, and pus pei obeschen' to pis tyme, bope to Crist and his lawe. And Crist shewide pe cause and pe nede of pis prechinge, for he seide, Ripe corn is moche, and fewe workmen aboute it. But for his work is medeful, and Crist sovereynli performyde it, perfore he techip his disciplis, to preie be lord of þis ripe corn to sende hise workmen perto. And here Crist techip opinli þat men shulden not bie pis office, ne take no mede of þe peple to traveile pus in Cristis name, for panne þei puttiden upon Crist þat he sillide prechyng of his word, and ȝaf leve to do symonye; and bope þes ben blasfemyes. But Crist stiride his men to go, and telliþ² hem þe peril bifore, but he moveþ hem privyly for greet mede to traveile pus; Go ȝe, seiþ Crist, for Y sende ȝou as lambren among wolves. And so we have mandement of Crist, and autorite to go, and foorme of þis perilous goinge, þat makiþ it more medeful. But Crist ȝyvep his prechours³ foorme how þei shal lyve in þis work; Nyle ȝe, he seiþ, bere sachil ne scrippe, ne hosis, ne shoon, ne greete men bi þe weie, ne do þing þat shulde lette pis work. If ony siche helpe to pis work, Crist wolde not þat þei leften it. And þus seip Crist þat, In to what hous ȝe entren, ȝe shal first seie, Pees be to pis hous; and if þere be child of pees, ȝoure pees shal reste upon him, and ellis it shal turne aȝen to you, and so ȝoure work shal not be idil. But if ypocritis worchen here, al ȝif þei seien sich wordis, þe housis and be peple ben worse, þat þese false men comen among; for Crist doip pese vertues, in whos name þese prechours speken, and if þei ben þe fendis lymes, comunly þei moven to synne. But Crist wolde not þat hise workmen wenten aboute wipouten fruyt, and perfore he biddip hem dwelle in pe same hous upon resoun; but þei shulden be not idil þere, ne curious in mete and drynke, but þe peple shulde gladly fede hem, and þei shulden homly take þat þei founden, and þei shulden take no newe reule bi which pe peple were chargid. And neiþer part shulde grutche here to do þus as Crist techip, So E; A has oblisben. So E; A has telle. • preciouse, E. Yet their mi and rule of we sion, authority, are clear.

Various characteristics of not possessed by the friers. for it shulde turne wiþoute charge to mede of boþe partis; and good lyf of sich workmen shulden move pe peple to do hem good, and devocioun of þe peple should preie hem to take her goodis. But gredynesse and avarice letten here þes two partis; and al if bope pes synnes letten moche fro Cristis work, nepeles coveitise of preestis is more perilous in þis caas; for avarice of pe peple mai be helpid on many maners, oper to turne to oper peple, or to traveile as Poul dide, or to suffre wilfulli hunger, and þrist if it falle; but coveitise of wickide preestis blemyship hem and þe peple, for comunly þei shapen her wordis aftir þe ende þat þei coveiten. And here penken many men þat siche prechours shulden true preachers; be war þat þey come not wip myche peple ne many hors to preche pus, but be paied of comun diete, and perwip redi to traveile, for þei shulden be noo cause of synne, neper of hem ne of þe peple. And here it semep to many men þat þese newe ordris of freris shulden eiper leve her multitude, or traveile wip her hondis, and if þei diden bope pes two discretely, it were pe betere. Ne take þei not of Cristis lyf to traveile not, as Crist did not, for neiþer þey can ne moun be occupied ellis as Crist was; but raper þei shulden take of Poul and oper apostlis for to traveile, and leve her newe tradiciouns, as Petir dide, wip oper apostlis, and profitiden more þan þes men done. We shulden þenke 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 multiplien newe lawes¹ and persones of þeir ordris, havynge more pan Petir hadde. And herwip þei seien to men þat þei passen bishopis and popis, and certis þei seien here pe sobe, if þei menen passinge in synne, for unleveful excesse is passinge to pes freris. And so as pei varien in abitis, so þei ben speckid in her ordris, for as þe sect of Sarasynes', þei`han sum good and sum yvele. ¹ So E; lawyes, A. • Sarascenes, E.

Sermon 59 — IN DAI OF OON MARTIR.

Nisi granum frumenti.-JOHN xii. [24.]

of the gospel pis gospel movep men bi wordis of Crist to martirdom. Interpretation And first Crist spekip pus bi symylitude in kynde. But if þe corn of whete fallinge in erpe be deed, ellis it dwellip aloone wiboute fruyt, pat springiþ þerof, and if it be deed in erpe, moche fruyt springip perof; and thus it is of Cristis lyf, that licnep him to whete corn. It is knowun þing in kynde, and in sentence þat clerkis tellen, þat þe whete corn whan it is sowun and wel hilid wip erpe, it takip not a newe foorme, but if þe elde passe awei; and sip it lyvede sum tyme, it must nedis þanne be deed. And if þis corn be pus deed, it bringiþ forp myche fruyte, for it growip bi vertue of hevene first to gras and after to corn, and of oo corn comeþ an eere, and in oo eere ben many cornes. So it is in holi Chirche of Crist, and corn þat comep of him. Crist is bi sum proprete oo wheet corn among alle, and Crist mote nedis die, and after growe in hise apostlis, and bi hem growip Crist in myche multitude of corn. And how ever clerkes speken þat þe same vertue is in pe seed þat is after in þe fruyt, and passiþ from o fruyt to anoper, we bileven þat in gendrure of holi Chirche it is pus;-pe vertue of þe firste corn, þat is Crist, of whom comeþ þe Chirche, dwellip in ech corn þat comeþ in part of pis Chirche. But pis vertue is not an accident wiþouten a suget, sip þis suget is pe secounde persone of God, þat is in ech lyme of pe Chirche, and bringiþ wiþ him a grace pat clerkes clepen predestynynge. And so, al ȝif Crist was bifore his manhed hed of pis Chirche, nepeles bi his manhede pis corn hadde newe purginge and colour. following of Christ. After pis mysty speche, knyttip Crist anoper word which There semep woundirful in heerynge of many men. He pat lovep hys lyf, seip Crist, he shal lese it, and aȝen, he þat hatip his lyf in pis world, he kepip it to lyf wibouten eende. A man is

The reward of such following. Ol-jections answered. seid to love his lyf, þat lovep it more pan oper þing; and he is said to hate his lyf, þat puttiþ oper love bifore it; for pe first is a passinge love, and þe toþer a maner of hate; and bi þis manere of speche many gospellis moun be knowun, for it is a suynge ping to love a þing and to hate it pus. But in pe pridde word of þis gospel spekip Crist more speciali, how þes wordis longen to him, as to ground of good religioun. First Crist seip, If ony man serve to Crist, sue he him; and here he techip þat no man mai mynystre to Crist, but if he sue him; and þus moun we se how feyntli we serve to Crist, for now we leven þe weie of Crist and bowun¹ bi a wrong weie, and now we gone ever abak to synne þat we han first done. And so fewe men or noon suen Crist wipouten defaute, for we speken of suynge in vertues, and not of suynge of bodili weie. And þis suynge stondip most in ordynal love of man, and herfore spekip þe gospel of love, and of hate next bifore. But over pis, Crist seip pat, Where he is, his mynystre shal be, and pis is seid suyngli to be word þat is seid bifore; for it semep of þat word þat it is hard to serve Crist, and herfore tellip Crist þe meede þat men shulden have þat serven him; for he þat may not lye bihetip pat his servaunt shal be pere, bope in blis and in place, where Christ is wiþouten eende. And sip Crist is in hevene and in blis bi bope hise kyndis, pis biheest shulde move men to sue Crist, al if it be hard, for þe mede of þis suynge passiþ gretli þe traveile herfore; for Crist mai not rewarde men but if he ȝeve hem over her traveil; as he mai not ȝyve a þing, but ȝif he ȝyve it graciousely; for as he is al grace, so he mediþ and poniship bi grace. But pe laste word here shulde move a trewe man to serve Crist, for he seip, If ony man serve me, my Fadir shal worshipe him. And þis worship mai not be, but if it make þis man Goddis sone, and so eir³ of God, and ȝyve him goodis of all his rewme; and panne he is maad worshipful, as we maken worship unto kyngis. And so alle eiris of Crist ben moche more pan erpeli kyngis. In pis shorte gospel ben doutis, bope of conscience and 1 bowen, E. 'beyr, E.

of oper. First philosophris douten, where seed leesip his forme, whanne it is naad a newe ping, as pe gospel spekip here; and sum men þenken nay, for sipe þe same quantite or qualite, or vertue, þat was first in seed, leveþ aftir in þe fruyte, as a child is ofte lyk to his fadir or to his modir, or ellis to his eelde fadir, aftir þat þe vertue lastiþ,—and sip alle þese ben accidentis, þat mai not dwelle wipouten suget, -it semep þat þe same bodi is first seed and after fruyte, and þus it mai ofte change fro seed to fruyte and aȝen. Here many, clepid filosophris, glaveren dyversely; but in þis mater Goddis lawe spekiþ þus, as diden eelde clerkis, þat þe substaunce of a bodi is bifore þat it be seed, and now fruyte and now seed, and now quyk and now deed. And þus many formes moun be togidere in oo þing, and speciali whanne þe partis of þat þing ben medlid togidere; and pus pe substaunce of a bodi is now of oo kynde and now of anoper. And so boþe pese accidentis, qualite and quantite, moun dwelle in þe same substaunce, al if it be chaungid in kindis, and þus pis same þing þat is now a whete corn shal be deed and turne to gras, and after to many cornes. But variance in wordis in þis mater fallið to clerkes, and shewinge of equivocacioun ', þe which is more redi in Latyn; but it is ynow to us to putte, þat þe same substance is now quyk and now deed, and now seed and now fruyte; and so þat substaunce þat is now a whete corn mut nedis die bifore þat it be maad gras, and sip be maad an hool eer. And þus spekip holi writt and no man can disproven it. Errour of freris in pis mater is not here to reherce, for it is ynow; to telle how pei erren in bileve. martyrdom. The secounde doute in þis mater is of suynge of Crist. Two kinds of It semep þat no man suep him but if he be martrid as was Crist, and sip no man mai be saved but if he sue Crist in lyf, it semep þat no man shal be saved but if he be martrid. Here men seien truli, þat þere ben two martirdoms, martirdome in bodi and martirdome in wille. Martirdome in bodi nedip not ech man to have, for many men ben seintis pat dien confessours. Generali to speke, þat man is So E; A has equyvacioun.

a martir þat is killid in charite and þus goip to hevene, be he killid of just men or ellis of þe fendis lymes. pis secounde manere of martirdom shulde ech man have, sip ech man shulde more love his soule pan his bodi, and algatis he shulde more love God and his lawe; and who evere lovep þus, is redi to suffre dep of his bodi for love of his God. And fewe seintis, or noon, ben here on lyve þat ne þei maken hem martirs for þe love of God; for to chastise her fleishe þey shorten her lyf. But Y speke not here of martirdom of glotouns, for þei shorten her lyf for love of her fleish, and taken to myche fode, wherfore þei dien sunner; but þe firste men fasten for love of her God, and to have pees of her fleish þat ellis wolde be wantoun. But sip men knowun not evenly þe mesure þat wolde lengþe her lyf, þes men ben not mensleeris, for bi sich chesinge of þe betere, þei lesen wysely þe worse; and so done bi Goddis heeste þes bodily martris. And þus men shulden not folili slee hem silf, neper in fastinge ne in etinge ne in cause defending, but stonde for trupe if her deep sue, willinge to maynteyne trupe, and mekeli to suffre deep, but not folily desire it. What it in volved in taking up the Cross and fol lowing Christ,

Sermon 60 — OF OON Martir.

Si quis vult venire post me.—MATT. xvi. [24.]

• pis gospel techip as pe former doip, how a man shulde ordeyne him for to suffre martirdom. First seip Crist þat, who ever wole come after him, he mut denye him silf and take his crosse and sue Crist. Pat man denyeþ him silf þat lovep him silf lasse pan he lovep his God or lawe of his God. For pis principle of love moten men suppose, whanne per ben two þingis put in a mannis chois, and he mut nede leve pe toon for takinge of þe toper. Pat þing þat he levep, he loveþ þanne þe lesse, and pis clepip Crist denyynge of þat þing, and in anoper place, hate of his lyf; and þus shulden alle men renounsen her

goodis, for goodis moven men to love hem in ordre, and if men tellen to þese goodis þat her love passe¹ resoun, þanne þei tellen aȝen her answere to pes goodis. But pis synne is in men and not in goodis, and þis tellinge aȝen is renounsinge of hem; as if a man be temptid to love an erþeli þing more þan his God, for fals undirstondinge bi which he can not weye þe riȝt weiȝte of love, þanne he forsakiþ his God, for love of pis erpeli þing. And if he staunche þis love, and seie to pis þing þat he wole not love it so myche, for pe love of God, þanne he renounsip to it, þat here he wole forsake it. pe secounde word pat Crist seip, þat men shulden take her crosse, biddiþ þat men shulden make hem redi to suffre for Goddis love; for þe crosse bitokenep passioun in Goddis lawe, and þis purpos is nedeful Cristen men to have. And pe pridde word þat Crist techip here, þat whanne a man hap þes two he shulde sue Crist, ech man shulde have in mynde and do it in dede; for he suep Crist, þat moveþ himsilf to holde Goddis heestis; for þis weie wente Crist and failide in no tyme to do his Fadris wille. And þis word answerip to be Holi Goost, as two wordis bifore menen þe Fadir and þe Sone, for þe name of God þat is al myȝti answeriþ bi proprete to be firste persone, and man shal denye himsilf for þis name; and so whanne we preien to God in oure Pater noster, we seien first to pe Fadir, Halowid be pi name. Pe crosse bitokenep þe persone of Crist, for he was done on þe crosse for love of mankynde, and shape him evermore to suffre bi comun counceil. And here aȝen þis · Trinite synnen many men; as, he þat bi mannis lawe is clepid to an office, in which he mai not kepe him silf in charite, and answerip for pis name and takip on him þis office, þis man synnep aȝens Goddis name, and denyep not him silf for love of God. But after Crist gyveþ a reule to kepe pes pree pingis, and seiþ, Who so wole make his lyf saaf, mut nedis lesen it, lyvynge in pis world, but he þat lesip his lyf for be love of Crist shal fynde it, in pe toper world. Pat man lesip his lyf, þat puttiþ it ¹ passib, E. * 'telle agen' is meant as the literal rendering of 're-nuntiare.'

TheTre. figuration predicted, bihinde and pe love of God bifore, whanne pe caas comeþ, and so it is al oon a man for to lese his lyf and denye himsilf, or ellis to hate himsilf; and who þat leesiþ not his lyf here on þis manere, he failip in charite and in þe firste mandement. But siþ a mannis lyf is ordeyned of God evermore to be, it is not lost to God, but he, for whom þis lyf is lost, kepiþ it wele and ȝyvep it him in blis in pe toper world. And who wolde not chaffre pus wip his owne lyf? Clerkis witen wele how a mannis soule and a mannis lyfe ben bope oon in a manere, for lyf is þe firste acte þat comep of a mannis soule, and of siche actis taken þingis names, as clerkis clepen angels undirstondingis". And pus spekip þe gospel of a mannis lyf, and Crist provede bi resoun þat men shulden chaffare þus, For what profitip it to a man, if he wynne al þis world, if he suffre þerbi peiringe of his soule; or what chaunginge shal a man ȝyve for his soule. Sip a mannis soule is persone of þis man, he shulde ȝyve al his catel for savynge of þis soule; and sip a mannis bodi is worse þan his soule, ech man shulde more love his soule þan his bodi. And so he shulde hate his bodi for love of þis soule, and speciali sip sich chaffare shulde turne him to betere. And ground of þis speche stondip in þis bileve, For Crist is to come fro hevene in his glorie at þe dai of doome wip hise aungelis to juge ech man, and þanne shal he ȝyve to ech man after hise workes. And sip þis lore¹ of Crist deserveþ hevene blis, he is a greet fool þat wole not chaffare here. Defaute of bileve lettip algatis þis chaffare. And for pis sentence is hard for to trowe, perfore tellip Crist of his glorifiyng, how he shal shewe him here glorious in his bodi, so þat bi þis shewyng here in pis lyf, þei ben more stablid in pis to trowe in Crist. Sopeli, seip Crist, Y seie to ȝou, pere be sum of men pat stonden here, þat shulen not taaste dep, til þei seen me comyng in my rewme in blis of my bodi. And for þis was done in þe kynde of Cristis bodi, perfore he clepip him here sone of a man; and þis was done in dede, as Matheu tellip after, for Petir, Johun, and James So both A and E; but the sense evidently requires low. • Or 'intelligences;' a translation of the Latin intelligentiae.

weren here wip Crist, and his face shynede as sunne, and Moises and Helye apperiden to him. And þus Crist cam in his rewme, or þese disciplis weren dede; and pis was a greet skile to move hem to trowe in Crist, and to traveile bisily to gete sich a blisse, for sich a bodili lyf were wel chaungid for pis lyf. And herefore seid Petir, It is good to us to be here and þerefore make we here pree tabernaclis. And þus who so trowip wele bi love of pe gospel, he shal trowe to Cristis lore and lyve perafter. Ne drede we pes sophists pat Crist seide here fals, whanne he seide þat he cam here in his¹ rewme, for as part of pe Chirche is treuli clepid pe Chirche, so part of Cristis rewme is treuli clepid his rewme. And sip many aungels comen wip þes pree men, and Crist cam to þes apostlis in dowers' of his bodi, it was sopeli seid þat he cam here in his rewme. For men here þat shulen be saaf as weren Cristis apostlis, ben clepid his rewme in þe Pater noster; whi not þes seintis in which Crist cam here?

Sermon 61 — IN DAI OF O MARTIR.

Qui vos audit, me audit.—Luc. x. [16.]

have authority direct from Christ. pis gospel tellip a lore of Crist, how he tauȝte his disciplis, Tre preachers to holde hem in mekenesse, and to flee veyn glorie, þat is a fendis synne. pe gospel tellip how lasse disciplis, þat weren two and seventy, comen aȝen to Crist wip joie, and seiden, as þe gospel tellip after, and we shulen reherce. Crist ȝyveb autorite first to hise disciplis, and spekip to hise membris as þes pat shulen be saved, and seiþ; He þat heeriþ ȝou, in þat he heerip me and he þat dispisip ȝou, in þat he dispisip me; for whanne a messanger spekip in name of a man, he þat heerip him or dispisip him þus, heeriþ or dispisiþ him in whos name he spekip. And bi þis cause shulden men worshipe prechours, • So E; A has pis. ' doweris, E.

On the nature of thunder. and dispisen hem' þat prechen fablis or lesingis, for þei comen in þe fendis name, as her work shewip. And þus if prechours holden hem prechinge in Cristis name, þei han ful autorite more þan prelatis moun ȝyve hem; and if a man preche aȝens Cristis biddinge, as in falshede, or for begginge, or for worldeli wynnynge, pe autorite þat he hap comep of pe fend, for þe fend is his maistir, in whos name he prechip, and þis is pe autour þat lettip prechinge to profite. But Crist tellip over, how hard it is to dispise him, for, who ever dispisiþ Crist, dispisiþ him þat sente Crist, and so he dispisiþ þe Fadir and al þe Trinite. And pus tellip Luke þat after þis autorite ȝyven to Cristis disciplis, two and seventi turneden aȝen, and hadden unskilful joie, and seiden to Crist; Lord, ȝhe, þe fendis ben suget to us in þe frame of pee. But Crist shewide þat he was God, and answeride to þes disciplis, not to be wordis þat þei spaken, but to þe caas þat þei weren inne, and it is propre to God to wite pus synne of þe soule. Crist seip to pes disciplis þat he saiȝ Sapanas fallinge fro hevene, as þe þunder floon falliþ fro be cloude. It is knowun to clerkes of pree pingis in þe pundir, þe liȝtning and þe noise and pe pundir stoon. Pe ligtninge is first in brekinge of cloudis, as if two stoones on a nyȝt weren knockid togider, and þis noise is maad of þis hard hurtling; but list is more swift þan heeryng in perseyvyng, as sowne comep softe, but liȝt comep soone; and pis is cause whi þat liȝt is perseyved bifore soun, and þus comep mannis liȝt bifore mannis heering. But pe pridde propirte þat fallip sum tyme in þundir is as it were a whirlewynd led aboute among cloudis, and comynge to pe erpe and doinge þere woundris; and þes men þat knowen þe worchinge of þe elementis, how manere of saltis and poudir fleep fier, and worchip woundir bi craft in mevynge of currauntis, woundren lesse of þis þundir floon. Sum tyme, it cleveþ grete okes in sundir, and sum tyme it meveþ grete stones fro her place; sum tyme it moltip þe swerd in þe shepe, and ȝit pe shepe is al hool, and many opere woundirs; and al þis is maad bi a sutil mater þat is moved fro pe cloudis bi So E; om. A.

· kynde of pe elementis. And pus seip Crist, þat Sapanas bi pryde, and kynde of Goddis justice, fel sudenili fro hevene, and in þis fallinge he dide woundris, more þan þis þundir floon, and he was stinkynge wip synne, as þis blast stinkiþ sum tyme. And þis fal of þe fend sai Crist bi his Godhede; and al þis was of pride, þat God myȝte not suffre more, þat ne þe' angel in hevene was dryvun þus in to helle. How myche shulden men drede pryde, pat God wole pus punishe, and have no vein glorie þat þei ben Cristis aungels, and don woundris in his name in casting out of fendis! And to be war wip pis pride spekip Crist pus pese wordis, for Crist knewe wel her pryde þat þei hadden in her hertis, and to remove þis pride spak Crist to her hertis. nant passions For as it is ofte seid, þer ben foure passiouns in a mannis Four predomi soule, in which stondip synne or mede after þei ben reulid.the soul. And pes foure ben pes, joie and sorewe, hope and drede of þingis þat shulen come. Summe han joie of sich manere hiȝenesse, and summe han joie of synne or richesse of þe world, and sum men han sorewe of oper mennis welfare or lesinge of worldeli goodis, for þei loven hem to myche, and sum men han hope of welfare of þis world, and dreden of fallinge perfro; but men shulden have sorewe for her synne and oper mennis. And þus Crist wepte pries, and ever more for synne, for synne is worse pan ony peyne mai be; and siþ þe worsnesse of þing is matere of sorewe, man shulde have more sorewe for synne pan for ony oþer þing, and more joie of hevenli blis pan ony worldeli welfare or hiȝynge of mannis staat, were it nevere so myche. And herfore sciþ Crist, Lo, I have ȝovun ȝou power to defoule upon neddris³, for many seintis, as Margarete, hadde power of God to defoule pe fendis þat weren 1 om. E. St. Margaret, whose legend 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 238 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, ¹adderis, E. in the form of a dragon, visited her in the prison into which the persecuting governor of Antioch had thrown her, and swallowed her up; but immediately burst asunder, so that the holy virgin came forth unhurt. A good general account of her may be found in Mrs. Jameson's Sacred and Legendary Art." See also

in forme of dragouns, and sette her feet upon hem, and heeld hem aȝens her wille. And þis was grete peyne to þes proude fendis; and sich manere of power hadde Cristis disciplis upon fendis, for þei castiden hem out of placis þat þei wolden dwelle inne, and made hem to dwelle in placis þat þei wolden not dwelle inne, and sich subjeccioun is noious to proude spiritis. But Crist badde his disciplis, joie not pus for suche power. And þus, to speke goostli, þis power to defoule eddris, and to defoule scorpiouns, is power to overcome þe fendis whanne þei tempten men to synne bi stingginge of her venym; and herfore seip Crist, þat he hap ȝovun hem power upon al power of her enemye and he shal not noie hem. But nebeles, joie ȝe not in þis ping to vein glorie, þat spiritis ben suget to ȝou¹, for þis mai falle to dampned men, as many men moun reise pe fend, and make him worche woundris, and ȝit in alle pes dedis þei noun be fendis as he is; for bi vertue of Crist þes fendis ben pus suget, and pes names han vertue to make pe fend drede kindeli. But Crist techip hise disciplis to joie more of þis, þat her names ben writun in hevene, for to come to blisse. Of pis shulde þei have more joie, and holde hem in mekenes. And Crist tellip not þis to men as he dide to pes disciplis, but if he kepe hem in vertues and bringe hem to hevene, for ellis Crist tauȝte hem to joie of þingis þat weren fals. And þus it semep þat þese disciplis weren confermyd in manere, and ȝit God leet hem falle, to teche his Chirche to flee pride; and pus Crist leet Petir falle ofte, after þat he was apostle, and þat, to teche prelatis after, to joie not to myche of her staat, for sich boost is fendis synne, þat stynkiþ foule bifore God, and it is maad in feyned power to loose men and bynde. Men shulden loke pat þei weren certeyn þat God wolde worche pus wip hem, bifore þei spaken of þis power, and of þe dedis of þat to men, and þanne wip grete mekenes, to moven men to panke God; for liynge in sich a caas smatchide a myche more synne, þan was in pes disciplis pat Crist reprevyde so sharpli. For þei seiden This passage is rightly marked as a quotation in E, but not in A. Seinte Marberete The Meiden ant Martyr (a version of the legend in old English prose of the thirteenth century), among the publications of the Early English Text Society.

sop and herieden God, and in þes bope failen prelatis, for þei for pride feynen falseli and coveitise of wordeli goodis, to do þing þat þei moun not do; and pþis is a greet synne, for it were synne to a pore man to defoule a kingis clopis, moche more synne were it to men to putte falsehede upon treupe. For pis is a foul blasfemye, þat is a foul synne of alle opere; as, if a man putte on God falshede þat he myȝte not have, he dispiside in pis his God more þan þe fende durste ever do. It is gences. no drede alle þes popis þat seien þat þey graunten sich pardons, Papel indulseien opinly ynowȝ þat God grauntiþ hem bifore, and if God knowe hem unworþi to have siche pardon of him, þes popis blasfemen in God more þan evere pe Apostlis dursten. And þus shulden prelatis be war to graunt no þing in þe name of God but if þei weren sikir bifore þat Goddis justice grauntide it, and pis myȝte þei not knowe but if þei hadden revelacioun; and if oure prelatis abiden ever sich revelacioun, þey shulden disseyve fewe men or noon in grauntinge of suche pardons; but as Petir held his pees in grauntinge of siche þingis, so shulden þei holden þer pees, sip þei ben lasse worp þan Petir, and þe comun peple shulde not trowe hem in siche casis.

Sermon 62 — IN DAI OF OON MARTIR.

Si quis venit ad me.—Luc. xiiii. [26.]

annexed to the discipleship of pis gospel tellip men how þei shulen dispose hem to be dis- Conditions ciplis of Crist, and certis ellis þei shulen not come to hevene; for be he knyȝt, be he clerk, but if he be Cristis disciple penke he not to come to hevene; and so it were good to lerne pis lore. Crist seip at þe bigynnynge, If ony man come to him and hate not þes seven þingis, he mai not be Cristis disciple, and so he mai not be saved, for ech man þat suep Crist is disciple of Crist; and þus knyȝttis in Cristis tyme weren his privy disciplis, as Joseph of Armaþie, and centurio also, and Nichodeme, and oper moo, as þe gospel tellip us. First mut a man hale his

Objections answered. Agalast the new orders. |fadir and sip hate his modir; þe þridde tyme mut a man hate his wyf and be fourpe tyme hise children; þe fifpe tyme he shulde hate his breperen and þe sixte tyme his sisters; þe sevente tyme moost of alle he moste hate his owne lyf. First men shulden wite here what were to hate in þis gospel, for Crist moveþ algatis to love, and no tyme to envye; but here it is seid bifore þat þis hating is denying, and þis is, lovynge in ordre as þe þing shulde be loved. And so pes sevene þingis shulden be loved, but lasse pan Crist or his lawe; and þus puttinge bihinde of love, is hating þat Crist spekiþ of. But it sophistris replien here and seien þat many men comen to Crist þat han not þes sevene pingis, and no man hatip but þing þat is. But here men moten lerne to speke to þat witt þat Goddis lawe spekip. Here fewe men or noon comen to ordre of Crist, but if þei have fadir and modir oper next or fer. Sum men have fadir and modir þat geten hem into his world, and sum men han eldris bifore pat gaten sich fadirs and modirs, and alle pes ben clepid fadir in Goddis lawe þat is trewe. Adam and Eve hadde noon sich fadris, but þei hadden erpe and erpeli þing, and þes myȝten be clepid here modirs, and her fadir was mannis kynde; and as þei mosten nede be saved, so God was her fadir. And sip ech word þat Crist seip is trewe to his entent, and he seip pat who evere doip þe wille of his Fadir in hevene, he is his broper and his sister, and his modir also, no man wantip here þes frendis, al if þei wanten sich for a tyme; and if mennis eldris ben dede, panne pei han suche for sum tyme'. And mannis fleishe is his wyf, and her workes ben hise children; and so ech hap such a wyf, and sich children of his wyf; and so siche sevene pingis ben longinge to ech man, and alle þes sevene shulden men love lasse pan þei loven Crist her God. And þis is þe reule of Crist, þat passip alle pes newe ordris, and who evere loveþ not Crist more þan alle þes sevene wantip charite, and brekip alle Goddis hestis. And pis is veyn religioun, and so, as we seiden bifore, who ever berip not his crosse and come in lyvynge after Crist, 1 a tyme, E.

mai not wip pis be his disciple. And pis is liȝt for to prove, for man shulde hate his own lyf, and so suffre for Cristis sake, and ellis he brekip Cristis ordre; and þes newe religiouse moten nedis breke pis reule of Crist, for þei loven more þes newe ordris pan þei done reule of pe gospel. And pus bei feynen ofte tyme to stonde wip lawe of þe gospel; and if men axen whi pei done so, þei seien þat ellis here ordre were loste, but God cursip alle sich ordris þat neden men to hate her God. the unfinished tower. 1 Cor. EL 11. And to printe pis in mennis hertis Crist tellip two hard parablis. The parable of First he seip, þat, Ech of hem þat wolde make an¹ nedeful tour, shulde sille first and acounte dispensis nedeful herefore þat he have to make pis tour, lest he faile aftirward whanne he hap sett þe foundement, and alle men þat seen þis bigynen for to scorne him ; and seien, þis man bigan to bilde but he myȝte not make an ende. pis tour is ful nedeful to ech man þat shal be saved. Pis toure is gedringe of vertues, and þe ground is mekenesse, grounded in Crist, þat is mene persone of God; and as no þing mai be lower pan is the myddil of þe world, so no man mai meker be pan is Crist, þat is þis ground. And sip þis tour mute reche to hevene, men moten nedis take þis ground ; and herfore seiþ Poul, þat no man mai sette oper ground pan is sett, þe which ground is Jesus Crist, for no man is meke but in his veftue. Pe hiȝest part of þis tour is briteysing³ of charite þat lastiþ into hevene; for charite falliþ not doun, but lastiþ bope in þis worlde and after þe dai of dome. Oper vertues put in ordre maken þe myddil of his tour; and þus we shulde avise us what staat or religioun were most acordinge to pis makinge, and reste perinne, and make pis toure. And bileve techip us pat pe staat of Cristis sect is moost certein and nedeful to men, þat wolen arere þis tour, for no man mai arere it, but if he be of Cristis ordre. And þus bope aungels good and yvel scornen men þat kepen þis ground, and after wenden fro Cristis ordre, to newe ordris þat ben worse, for bi þis weye mai no man eende' pe laste bretais of pis tour. Pis tour is algatis sure to men þat putten hem wel upon þis ground, and holden hem wel þeron, and reulen hem bi þe firste reule, þat þei baggen not þerfro; britasyng, E. * for sende, E reads wende but yif he bava. a, E. britayse, E. $

The parable of the two kings. · Job xii. 34. for none enemyes mai anoie þat man þat bildiþ þus his tour, for pe fend and oper enemyes moun not meve aȝens þis ground. And þus a man in þis tour drediþ not arwis ne dartis, but arwis of Goddis Word overcomen enemyes þat ben wiþoute. Traveil pat men hav in vertues, ben dispensis to make þis toure, and suyng after Cristis lyf, as many gospels techen bifore, is þe hiȝinge of pis toure, and growinge into charite. And pus shulde ech man chese his staat, and do pe traveil þat fallip to vertues, and algatis reule his wal' after Crist and his lawe; and if he have endeles lastinge here, he mai not faile of pis makinge. But, for it fallip to a werriour sum tyme to go out and fiȝte, þe secounde parable of Crist tellip of þis fiȝtinge, and seiþ: What king shulde wende to do batel aȝens anoþer kyng, þat he ne wolde sitte bifore and þenke wiseli, wheper he myȝte wip ten pousynd | fiȝte wip him þat cam aȝens him wiþ twenti þousand; ellis whilis he ledip afer his oost, þe lesse kyng preiep him of pees. Dyvers men undirstonden þis text to dyvers wittis binepe bileve, but we weren wont to telle it þat ech man shulde be a kynge and governe be rewme of his soule bi keping of ten comandementis; and good keping of þes ten þousynd is ynową to ech man. pe toper kyng wip twenti pousend, is comunli seide pe fend, for Joob seip pat he is kyng upon alle children of pride, and he doublip ten pousynd of werriours aȝens Crist; for he passip fro unyte, as doiþ þe noumbre of two, and aȝens ech comandement he hap cautil of double entent. And if þese ten pousynd ben alle po þat helpen Goddis part, and þes twenti pousynd alle po þat loven doublenesse to helpe pe fend, it semep not aȝens Goddis witt, sip his wordis ben plentenouse. If þis first king wexe coward and traitour to his God, and love richesse of þe world and worldeli frendship' of men, and lustis of his bodi, and pees fro pursueris here, he gendip message to pis fend, and many tokenes of cowardise, and preiep him of his pees, and he wole serve unto him; and þus failen many men from hardynesse in Goddis cause and bicomen pe fendis servauntis, for pei seien pe world axip þis, and so, þat þat her enemye axiþ, þei graunten to him cowardli. & walle, E. So E; gone, A.

Oper wittis of þese wordis for shortnesse we leven here. But Crist seip in þe ende oo word of greet hardynesse; pus ech of ȝou pat renounsip not to alle pingis þat he hap, mai not be my disciple. For panne he tellip aȝen to be fend, to pe world, and to his fleish, þat his hiȝeste charite is stabli sett in God, and he lovep noon oper pingis but in ordre of pis love; and pus pe world, þat hap lest' colour, is overcome bi Goddis clerk, and þe fend, wip mannis fleishe, ben also overcomun wip þis word. For if a man have no desire ne no lust regnynge in him, þat ne he tellip þe same tale how he moost lovep his God, alle his enemes ben discumfitid bi þe first pousynd of his oost. And here men seien sopeli pat men renounsen on many maneres; as Crist wip hise apostlis forsoke pis world wiþ lastinge havynge, for he hadde no more of his world but as him nedide to his lyf; and þus shulden preestis do, þat entren in to Cristis ordre, for ellis goode and yvele wole scorne hem of her folie. But ech man þat shal be saved, renounsip alle pese worldeli goodis, whan he leveþ alle hem bihynde to love more God and his lawe. But pis is pe fouleste synne pat fallip here to ony preest, to love more þese newe ordres pan to love Cristis lawe. Bi pis pe fend overcomeþ manye wip þe dart of ypocrisie, whanne he makip hise servauntis, þat ben oblishid to serve him, to seme holi to þe peple, and seme hooli to lyve so. And herfore Crist lyvede comun lyf, and hise apostlis after him, and weren not weddid wip pese newe signes, as now þes ypocritis ben. And herfore Crist, to purge his Chirche, distriede pes pree sectis, Phariseis, Against monks, Saduceis, and Essees also, but þe fend bi his cautel hap brouȝt inne now oper pree, as monkes, chanouns, and freris, and many braunchis of hem. And sich fals religioun, bi þe lawe of Antecrist, is bitwixe prelatis now and preestis pat ben her sugettis, but reule of Cristis lawe wolde❜ þat alle men shulden renounsen to hem obedience or oper service but as pei shulden obeishe to Crist. canons, and I lost, E. * world, E. So E; wolden, A.

The true rule for preachers.

Sermon 63 — ÞE GOSPEL ON FEESTE OF OON MARTIR.

Nihil opertum quod non reveletur.—Matt. x. [26.]

pis gospel confortip martirs, and tellip hid syne þat is in þes newe ordris, biside pe ordre of Crist. Crist seip þat, nouȝl is hilid, þat ne it shal be shewid and no þing is so pryvy, þat ne it shal be knowun. Pes wordis ben of bileve, for alle pingis ben knowun of God, and þat myrrour shewip forp pe moost pryvy þing in þis world; and at þe dai of dome, whanne bokis shulen ben opin, þe whiche bokis ben mennis soulis, and conscience of hem, panne shulen bope gode and yvele knowe mennis pouȝtis and her werkes. And herfore shulden alle men hardeli stonde bi treupe, and speciali bi Goddis lawe, for perinne liyp no shame; and herfore biddiþ Crist þat, þat he hap seid in derknes, pei shulden seie eft in liȝt, more comounli and more clereli, bope in lyf and in word. And þis reule of Cristis ordre shulden men kepe, but algatis preestis, and to pis entent biddiþ Crist þat þat þei have herd in her eere, þei shulden preche opinli upon platrowes of housis, for þus shulde pe co:nunte of men betere undirstonde; and pus wole Crist, þat alle þingis þat God spekip to eeres of soule, shulden þese heereris speke forp, and drede no worldeli muk in housis. And panne men prechen aboven hilingis, lyvynge comun lyf as briddis, and taken noon heede to worldeli goodis þat ben closid wipinne housis. But, for sich prechinge axip hardynesse and martirdom, perfore Crist confortip hise to drede not sleynge of bodi; Nyle ȝe, seip Crist, drede pese men pat sleen þe bodi, and mai nol afler slee pe soule, ne lette God to quyke þat þing þat þei killen, and to make þat betere; but rapere drede him þat hap power to leese bobe pe bodi and soule into helle for evermore, for to dwelle pere in peyne. Ne ben not two sparowis sold for pe leste moneie in chaffaringe,-for, as Luk tellip, fyve ben sold for two ferþingis,-and ȝit God ordeynep for alle þes foulis. And sip pes foulis ben

litil of prys and uncerteyn in þeir mevynge, and ȝit God ordeynep for hem whanne ever þei liȝten upon þe erpe, more God shulde ordeyne for ech man, þat hap a soule to Goddis ymage; and speciali for such men þat serven truli to her God more pan ony foul may, for þei ben not able to serve pus. And sip God ordeynep þus for foulis, oper men moten graunten God unwise, or moche more he shulde ordeyne for men, þat ben hise trewe servauntis. And þis resoun þat Crist makip moveþ trewe men þat han witt, to be hardi in Goddis cause, and for him to suffre martirdom; and no man can avoide þat oper men shulden þus suffre, or ellis be untrewe to God, as ben þes heretikes. And þus seip Crist of Goddis wisdom, þat alle þe heeris of hise disciplis ben noumbrid to Goddis knowinge, and noon of hem mai fulli perishe; and sip þes heeris of mennes heedis ben leste worpi of ony part of man, and noon of þese mai perishe þus, how shulden betere partis perishe? And pus ben martirs confortid to putte her bodies for Goddis lawe, for no part of her bodi mai pus perishe to harme of hem; and myche more soulis of siche men, and alle vertues of her soule, mai not perishe fro hem, for pe soule mai not be quenchid. And nedli after pe soule moten sue pe vertues perof, as aftir a mannis bodi suen quantite and figure; and no drede, as God wole ordeyne, whanne he restoriþ a mannis bodi, noumbre and quantite and figure þat is moost acordinge to pis bodi, moche more God ordeynep to the soule vertues þat it shulde have. And trewe we not to foolis here pat seien þat þis ben accidentis which God mai putte bi hem silf, and freeli take þes fro men, so pat neiper in bodi ne in soule man hadde ony siche accidentis; as who seide, men moun be, al if þei hangen not on God, for siche a dependence of men is accident unto hem. Pese foous moten lerne predicamentis and ten kyndis of þingis, and þanne þei moun se her foli, and folie of heresie pat groundiþ hem. And of pis concludip Crist treuli to hise apostlis, pat þei shulden not wille to drede, sip þei ben betere þan many sparewis; and oure bileve techip us pat God kepip þingis after her valu, for if ony ping be betere, God makip it to be betere. And so Crist spekip here a word þat shulde move men to 0 2

Auricular, as opposed to open, com stonde wip him; Ech man þat shal knowelich' me bifore men bi bope my kyndis, I shal knoweliche þat man bifore my Fadir, to þat mannis worshipe. Here we shulen undirstonde, þat confessioun, þat Crist namep here, is not rownynge in preestis eere, to telle him synne þat we han done, but it is grauntinge of treuþe, pe which is apertly seid, wip redines to suffre þerfore, what ever man denyep it. And so þat man confessip Crist þat grauntiþ þat he is God and man, and al þing þat wole sue herof; and þese ben ful many trupis, for al þe gospel þat Crist seiþ, such a man mut confesse, and al þat suep of þe gospel, and þis displesip to sinful men. And certis a man confessiþ not Crist, þat he is bope God and man, but if he confesse of Crist þat he may no weie synne, ne gabbe, ne bere fals witnesse of no word þat Crist hap seid. And so ech word of Goddis lawe is trewe, sip Crist witnessiþ it, and ech treupe pat is perinne; and so ech prest confessip Crist bifore men, þat tellen' to hem þat Crist is bope God and man; and þus Crist seip and mai not lie. Certis if a man seie pus, and faile not for cowardise to telle Goddis lawe to men pat synnen, he puttip him wel to martirdome; and every sich man, seip Crist, he shal confesse to his Fadir. And þanne Crist wole confesse þis man to be trewe in Goddis cause, and worpi to have mede after worþinesse of his traveile, and to be crownyd wipouten eende in hevene bifore þis greet lord, þat fallip not to ȝyve such servauntis but if he ȝyve hem blisse of hevene; for gretnesse of siche a lord rewardiþ not lesse his knyȝtis. O Lord, if a man þat traveiliþ in werre wip a capteyne, wolde telle myche þat þis capteyne wroot of him to his kyng and seide pat he were a good werriour, and worþili and hardili traveilide in pe kingis cause, and herefore pis erpeli kyng shulde have him and hise comendid; how mouche more were it worp pat pe persone of Jesus Crist comendide bi his owne word a trewe servaunt unto God, and telde pat God shulde þenke on him and ȝyve him blisse wipouten ende! And as confessioun of treupe is to be loved of Goddis knyȝtis, so confessioun of cowardise is to drede of men in erpe; and pus • tellip, E. 1 knowleche, E. That is, 'would esteem it a great gain.'

But defaute of bileve lettip men to traveile in Goddis cause. wordis of pis gospel ben yvel undirstonden of manye, þat, bi logik þat þei han, graunten þat alle pe heeres of seintis be knowen wel of God, but God woot not how many þei ben, for noon heeris ben þes alle, sip þanne þei weren wipouten noumbre, and ech greet þing in erpe were maad of partis indevysible. And siche errours þat men han in logik and in kyndeli science, bryngen men yn, as heretikes, to graunte after many fals pingis. Sop it is pat God knowip alle pe partis of a man, and how many þes partis ben, for þei ben fewe to Goddis witt; and so ech þing þat God contynnep' is maad of partis indyvysible, and o gretter þing hap mo siche. But pis is hid to mennis knowyng, but after þei shal wite it wel, whanne God shal shew it hem in hevene.

Sermon 64 — OF O MARTIR AND BISHOP.

Circuibat Jesus civitates.-MATHEW ix. [35]

preached gospel, pis gospel tellip of pe office pat shulde falle to Cristis How Chr disciplis. And so it tellip how prestis shulde now, bobe more and lasse, occupie hem in pe Church in servise of God. And first, Jesus dide in dede pe lore þat he tauȝte. Pe gospel seip how, Jesus wente aboute in þe cuntre, bop to more places and lesse, as citees and castellis, to teche us to profete generali to men, and not to lette to preche to a peple for þei be few, and oure fame shulde be litil, for we shulden traveile for God, of whom we shulde hope oure pank. 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 pese places, where he wiste to do ¹ conteynep, E.

and sent his apostles to preach it, good and he traveilide not for wynnynge of moneie; for he was not smyttid wip pryde ne wip coveityse. He cheese him places to teche in pe peple þat were moost able, as synagogis among Jewis. For synagogis weren among hem as churchis ben among us; and Crist was not lettid þanne bi feyned jurisdiccioun, to preche among þe folk, al if he wraþþide þe prelatis; for pis use in iurisdiccioun was not ȝit brouȝt in by cautel of þe fend, as it now is, to lette trewe prechinge. Crist prechide not fables, but pe Gospel of God, þat was good tiþingis of pe kyngdom of hevene. And Crist was not occupied al oonli in þis prechinge, but in heeling of syke men, and men þat were in languishe. For two men hav nede of bodili heele. Sum men hav sykenesse or hurtinge in her bodi þat men moun see at iȝe, and þis is clepid sykenesse. Sum men have languishe, and þat on two maneris; as sum men ben syke wiþinneforþ, but þis sykenesse is hid to men, as men þat ben in fevers or oper sykenesse of herte; and sum men ben syke bi sorewe of herte, and of discounfort of þingis þat fallen hem. And pese men were in languishe, and ofte weren heelid by Crist; and if we hav not virtue to hele pese two sykenessis, ȝit we moun have wille to do pat is in us, and conforte and preie for men þat we delen wip. And Crist ceeside not here to do good to men, but he ordeynede hise disciplis many, to traveile among men, þat þe people weren not alle traveilid in heering of oo man. For, as þe gospel tellip, Crist saie pe peple traveilid in pis, and hadde mercy on hem, for þei weren traveilid and ligginge as sheep wipouten heerde; and panne he seide to hise disciplis, Pere is myche ripe corn and fewe workmen þereaboute, and perfore preie ȝe God to move his prechours, bop in bodi and in soule, to traveile among pe puple, as gospelleris shulden. Crist bade hem wende forp and preche to be peple þat þe kyngdom of hevene shal come, al if hem þenke pat it dwelle longe; for many peplis shal turne to God fro þeir synful lyf, and afterward come to hevene whanne þat þei be dede. ·ȝhe, þe dai of dome comeþ ful fast, sip no tyme mai come faster pan pis dai comep. For, as clerkis seien, tyme passip as swiftly as ony tyme mai passe, or come into pis world.

giving them commission a fourfold of healing. And herfore Crist ȝive power to hise disciplis of pis office, to heele speciali foure manere of siikenessis. First, he ȝyvep hem power to heele men wiþynne forp; but þe moste power in þis was of her wordis, þat Crist wrouȝte wip hem, and heelide þe peple in soule; and, for Crist wolde not þat his power were idil, þerefore he biddiþ hem heele siïke men. After he biddip þese disciplis reise up dede men; þat mai be undirstondun upon two maneres. For pese disciplis hadden power to reise up dede men in bodi, and to quykene bi Goddis grace dede men in soul; and þis virtue is more, sip þe soule is betere pan pe bodi. Pe pridde tyme Crist ȝyvep hem power to hele mesele men; and bop siche syknessis and ordres of hem shulde be more to charge in soule of a man, þan þei shulde be of a mannis bodi. Meselrie is comunli figure of heresie, or of ony oper synne þat foulep men wipoutenforp, for þus done bodili meselis to men þat dwelle among hem; and herfore in þe celde lawe shoulden meselis stond afer. And al if many synnes defoulen men biside hem, neþeles heresies done myche harme. And perfore men shulde bisili distrie sich heresies; as a greet heresie is, in dowinge of þe Church wip lordship of þe world, as it is now dowid. And breep of pis heresie foulip many clerkes, for it is seied in oper placis þat Goddis lawe forbedip sich lordship to clerkes, for alle þei shulden lyve in mekenesse and povertie. And to distroie pis heresie shulden lordis traveilen How to bisili, for pis myȝten þei do liȝtly and leve fulli to draw awei her owne goodis, by which þei harmen clerkes. For it were inow; to us to have offringis and dymes, siþ Crist and hise apostlis holden hem paied on lesse. pe fourpe and be laste dede þat Crist bad hise disciplis do was, to caste out fendis þat dwelliden in men. And as God ȝaf hem power to cast hem out bodili, so he ȝaf hem power to caste hem out of þe soul, whanne he ȝaf virtue to his wordis to converte pe peple, and of a soule þat first was nest of þe fend, to make a nest of God, to dwelle by grace and by virtues. And after þes foure vertues Crist tellep hem a maner þat þei shulen algatis kepe in worchinge of Goddis work. For Crist seip pus: Ȝe token of God freely, and þerfore ȝyve freeli youre traveile to þe peple; and þanne shal it be medeful, The presen endowment the church amounts to boresy.

The mendicancy of friars is indirect simony. and ellis is it symonye. And here is begginge of prechours forfendid of God, sip it is an hid sillinge of prechinge of Goddis word. And for it is a privy synne, covered wip ypocrisie, pis synne is the more and foulir before God; and herfore techep Poul, to be siker of þis syne, þat preestis shulden be paied wip mete and wip hilinge. It is leefful us to take þese two, þat ben nedeful' to pis service of God, and þere wiseli ceesse. But freris and preestis þat gadren hem tresure, and maken riche churchis and housis wip oper gere, and algatis fynden a peple superflue and charginge, » Thess. ill. 20. passyn Goddis lawe bi a cursid ground, for Seint Poul biddiþ þat he pat traveilip not, shulde not ete by colour of his office. And preisynge of preier þat is now brouȝt in, is a foule synne among many preestis. Bad priests are like wolves among sheep. And Christ tellip after how hise disciplis shulen bere hem among yvel peple þat þei traveilen among, and so moun þei liȝtlyer dele wip good peple. Christ seip, I send you as sheep among wolves, and perfore loke ye be prudent as neddris³, and symple as dowves, for warnesse of þes two is ynowȝ to ȝou to dwelle among men. And it is comunli seid þat wolves be beestis of raveyne, and yvele for to daunte fro spoilinge of meke beestis; and whanne þei bigynen to ȝoule, þei turnen her snowte to hevene ward. And so pseudo-clerkes, for her greet covertise, spuylen symple men as wolves doone sheepe; and Crist clepip trewe men in God sheep for many enchesouns; and as pe wolf wip ȝoulinge makiþ sheep to flokke for drede, so prelatis bi cursinges maken men to gadere hem and ȝyve þese prelatis goodis þat þei wolen have. And ȝit þei hav anoper cautel þat þese ypocritis usen: pei seien þat þei wolen ȝyven suffragies goostli to menis soulis þat passen al þis worldis good; and to coloure al pis ypocrisie bei turnen her snowte to hevene, and seien þat God hap ȝovun hem power to ȝyve pardone as þei wolen. And here bei ȝoulen comunli, and blasfemen in God, and where Crist biddip hem be sheep dwellinge amonge wolves, oure prelatis, by þe fendis lore, ben turned to be contrarie, whan þei stranglen and killen men and 1 sellyng, E. * leveful, E. • eddres, E.

spoilen hem of her goodis*. And occupiyng þat Crist bad hise prestis traveile inne is put al bihynde, and fendis service is putt before; and þus flokkis of sheep ben maid of lewyde men, and flokkis of wolves ben maid of preestis. An But Crist biddiþ hise disciplis be prudent as eddris. eddre hap pis witt; whanne charmeris come to take him, þe toon of hise eeris he clappi} to pe erpe, and wip pe eende of his tail he stoppip pe toper. And so Goddis children, whanne þei be temptid to synne, þei þenken mekeli how freel þei ben maid of þe erpe, and wip greet pouȝt of her dep, þat shal come, bei witen not whanne, and drede of her jugement lest þei ben demyd to helle, pei stoppen her oper eere and kepen hem wel fro synne. And þus pei hav prudence, þat God hap ȝovun to serpentis. And symplenesse of douves stondep in þis; þei hav no clawis to fiȝte as oper foulis, but whanne þei ben assailid of foulis of raveyne, þei tristen not to her owne strengpe, but fallen on stones, and þese haukis dreden panne to smyte at hem, lest þei frushen' her owne brest at þe hard stoone. So Cristis disciplis knowen mekeli her freelti, and liȝten on pe corner stoon, pat is Jesus Crist; and panne fendis of helle dreden hem to swippen' at❜ hem, lest þei harmen hem silf at þe stoone of hurtinge. And pus Cristis disciplis ben goostli dowves. But þis lore is forȝete*, and þe fendis lore take'.

Sermon 65 — IN FEESTIS OF MANY MARTIRIS.

Elevatis Jesus oculis.-LUKE vi. [20.]

martyrs. pis gospel tellep foure confortis of martigis, in whiche pei The joys of shulden have joie for pursuynge of Crist. pe gospel tellip how, Jesus lifte up hise iȝen on hise disciplis, and seide pus; 1 Ausche, E. ⚫ assayle, E. The bearing of this passage on the authorship and date of these om. E. * forȝetun, E. • taken, E. sermons has been already discussed in the Introduction.

Attack on the friars. rewme. Blessid be pore men in spirit, for ȝe, þat þus be pore men, han pus certeinli pe kyngdome of hevene. pis poverte is a virtue þat men shulden first sue Crist inne, and it is hard for to use, and perfore tellep Crist þus þe meede. And þese men þat hav þis virtue, as weren Cristis apostlis, hadden here þe rewme of hevene, for pei hadden here Crist; and Crist, heed of þis rewme, is ofte tymes clepid þis rewme; for he is þe moste jewel of al pis rewme, in which ech part of þis rewme is many weies conteyned. And þus he mai by many causis be clepid al pis In þat he is God, he is ende of al þing, 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 worchep, and by þis moun men se wher men ben lymes of Holy Churche; for þanne þei ben groundid in his lyf, and his worchinge. And if þei ben in stait or werkes ungroundid' in Cristis lyf, it is licly to men þat þei ben Antichristis disciplis; for Crist seip and mai not lye, þat, Who is not wip me, he is aȝens me; and so he is wip Anticrist. And so if stait of pese freris be not groundid in Crist, and þei gabben many maneres upon þe lyf of Crist, as in begginge, and asoilinge, and oper feyned lesyngis; þanne it is a tokene þat þei ben not of holy Chirche, but Sapanas children whos dedis pei done. For if þei ben more bisie aboute worldeli goodis, þan þei ben of dedis þat vertu techip to do, panne þei ben wip Mammon, and he ledip hem. For worldeli goodis, pe which Crist clepid Mammona of wickidnesse, ben moost souȝt of sich men. And so pis fend ledip hem, and sip uneven departinge of suche worldeli goodis makip dissencioun, ȝhe, þe mooste þat here is, it semeþ þat sich freris ben cause of pis dissencioun. But þei have goodis in comun unevenly departid; ȝhe, more pan hem nedide ech man to have ynowȝ; and pus pis nest of Mammon genderip many strives, and ȝit þe fend techip hem to seie þat þei have nouȝt, but ben more pore in spirit pan weren Crist and hise apostlis. But certis þis is not poverte of which Crist spekip here, sip Crist spekep here of poverte in spirit, to mekeli holde men in havynge of wordli goodis, as moche as nediþ to sus- ¹ þat ben not groundid, E.

teyne her office. And he pat forsakep þus for pe love of Crist worldeli richesse, and fame þat comep to be world for havynge of siche goodis, is a pore man in spirit, as Crist spekip here. For panne he synneþ not in havynge of goodis for to make feestis, ne to make riche housis, ne noo costli ornamentis pat fallen to men, but it is inowȝ to him to hav foode and hilinge. And al his bisynesse is to helpe Cristis Chirche, and he disseyvep not men in multitude of coventis, but lokip how fewe prestis moun profite to Cristis Chirche, and how he mai holde pe office pat Crist hap bedun in his lawe; for his desire stondep in þe kyngdome of hevene. And þus ben vertues knyttid oon wip anoper, and algatis in preestis, þat hiȝer suen Crist. And, for suche poverte bringiþ ofte tymes in hunger, þerfor in þe secounde blyss seip Crist', þat þei ben blessid now. And it is no drede Crist spekip of sich hunger þat is vertuousli take', after je Trinite; for a þeef mai hunger agens his wille in prisoun, and a werriour mai hunger for an yvel ende; but loke who hap power to robbe mennis goodis, and ȝit he sparep upon resouns, for pe love of God, and þat man hungrip as Crist spekip here. And þus alle þese comunes of þes newe religiouse, þat wasten Goddis goodis, for fame of þe world, or love of her belye, synnen agens þis virtue; and þei shulden hungre now to dep, as done þese martirs, or þei wastiden þus pese pore mennis goodis. And if þei han greet wille to do pis for Goddis sake, þei han now a maner of blis, delitinge in Goddis lawe; and it is no drede pes men shulen be fillid, whanne þei shulen have full joie in pleyn filling of Goddis wille. For after he day of dome noping shall displese hem, for þei shulen wel wite pat God ordeynep al þings þanne, riȝt as it shulde be, by resoun of Goddis wille. And þis ordenaunce is so faire and so plesinge to seintis, þat þei shulden be fulfillid in wille of her soule, and þat shal be inowȝ to hem to bope her kyndis. For panne þei shulen have no hunger of þing þat þei desiren, for þei shulen be fulfillid in bodi and in soule, and þus trowen seintis pat hungre endip here. pe pridde blisse is seid to þe same entent. • So E; A includes seip Crist' in the italics. E; om. A. Blessid be ye pat * taken, E. • So in

Prov. L 86. Persecution of Christ's servants. wepen now, for ȝe shulen leiȝe. It is knowen þat whoso lastip fulli in Goddis lawe he mut nedis wepe here, for enemyes to Crist; for suche Goddis proctours shulen be pursued, for reprevyng of synners pat ben Goddis enemyes, and he is a coward aȝens God þat spekip not boldly agens synne. And herfore Joon Baptist and Cristis apostlis token ensaumple of Crist to pus repreve synne; and pus pei wepten for pursuyte, and algatis for synne, siþ Crist in all hise pre wepingis wepte for oper mennis synne. For he loveþ nowȝt wel Crist and his Modir þat sorowip not for her injurie, and despite þat is done to him. And sich men of charite shall leiȝe at ȝe dai of dome, for Salomon seiþ, þe Churche shall leiȝe in þe last dai; and sich gostli gladness is clepid here leiȝyng¹, for bodili leiȝyng is fer fro pis purpos. And of þese þree pursuyngis þat comen to þe Chirche, pe firste is leste of alle, pe secound is myddil, and þe pridde is moost; and pus it is of pe pree rewardis. pe fourp word þat Crist seip conteynep pre pursuingis; ȝe shulen be blessid, seip Crist, whanne men shulen hate ȝou, and whanne pei shulen departe ȝou, and after repreve ȝou. Cristis servantis on many maneris ben departid here. Worldeli men fleen hem, and leven hem by hemsilf; þei ben cursid of Anticrist, and put out of chirchis, and þei ben partid in prisouns fro oper men of þe world. And in alle pes statis pei suffren reproves, and if þei ben certeyn, bi lore of her bileve, þat þei suffren in all þis fro cause of her God, þei moun be blessid and joiful for hope of þe ende, as a syk man gladli wole suffre peyne whanne he hopip perbi to come aftir to hele. And joie þat seintis shulen have whanne þei suffren þus is a manere of blisse þat þei han here, for it is more joie pan all þese worldli lustis. And, as Crist tellip, þese þat 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, þat þei clepen good, yvel, and yvel, good. But woo be to suche. And Crist biddiþ his servantis to joie þat dai in her herte, and shewe a glad countynaunce, to men pat ben about hem, for certis her mede is moche in þe blisse of hevene. And þis word coun- 1 leysinge, E. om. E.

fortip symple men, þat been clepid eretikes, and enemyes to þe Chirch, for pei tellen Goddis lawe; for þei ben somynned and reprovyd many weies, and after put in prison, and brend' or kild as worse þan þeves. And maistris of þis pursuyng ben preestis more and less, and moost pryvy freris wip lesingis þat þei feynen, as Crist was pursued wip Caiphas and oper preestis, but privyli wip Pharisees þat weren hise falsseste? enemyes. And pis gospel is confort to alle pat ben pus 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 þe Sixte, wip Clementynsb, done myche harm to Goddis lawe, and enfeblen bileve. And þus done pese newe reulis of þese pree ordris, as þei harmen rewmes and cuntreis þat þei dwellen inne. But remedie agens þis is used of many men, to dispise all þese lawis whanne þei ben aleggid, and seien unto men pat aleggen hem, þat falsehede is more suspect for witnesse of siche lawis, sip Goddis lawe tellip al trupe þat is nedeful to men. In þis laste pursuyng of our modyr, þat is greet and perilous, hap Anticrist moche part aȝens Jesus Crist, and feynep bi ipocrisie pat he hap pe riȝt part. And defaute of bileve is ground of all pis 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 promulgated 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 Latin Christianity, vi. 163) :— 'falseest, E. Gregorii noni post libros quinque, vocatur Sextus; nomen habens ordinis a numero ?. The Clementines were first published by Clement V at the Council of Vienne in 1312; they were afterwards given out in a fully digested form by John XXII in 1316. They treat of various points of canon law and church discipline, and are supplementary to the Sextus. • These lines are in a fine copy of the Sextus in the Bodleian Library, edited by Giles Ferrin, 1998,

How the true patience of Christ's mar. tyrs is to be shown in the present strug. gle between Christ and Antichrist.

Sermon 66 — PE GOSPE[L] OF MANY MARTRIS.

Cum persequentur vos in una civitate.-MATH. X. [23.]

pis gospel tellip a medicine of Crist, how hise martirs shulen do in tyme of her pursuynge. Crist biddiþ 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 perfor we trustyn in him þat he doep þe dedis. And so¹ Crist and Anticrist striven togidere, and oon seip þat he hap þe just part and þe hooli; and pe toþer reversiþ him and seip þat he hap Cristis part. And as anentis Cristis lawe þat men shulden grounde hem inne, Anticrist hap foundun þis cautel, to seie pat it is myche fals. And if men seien þat Goddis lawe mut nedis be sop to Goddis entent, þei graunten þat þis is sop, but þe entent liep in hem. So, as princes of prestis, and Phariseis joyned wip hem, wolen interprete Goddis lawe, aff hem shal it be taken; and so her exposicioun is more in auctorite þan is text of Goddis lawe; for by þe firste, men shulen be demyd. And by þe cautel of þe fend þese ben maid myȝti to þe world, and by ȝiftis þat þei gyven to seculer men, and to sum clerkis, þei hav many comunes wip hem, and of all manere of men, and crien þat þus seip holi Churche, to which we shulden algatis trowe, and do worshipe to it, and reve it nouȝt but ȝyve it more. And pus is Cristis cause feld doun for a tyme, but ȝit þere ben many men stondinge þerewip, as þei doren. And þis reule han many men to juge wel in þis mater; if a man lyve riȝt lyf bope to God and to man, and have for him text of Goddis lawe, and witt þat sownep to charite, and symplenesse in lyvynge, wip forsakinge of worldeli liif, it is tokene þat þis man hap þe riȝt part of Jesus Crist. For Anticrist drawip evere to pryde and So E; A reads for, which gives neither sense nor syntax.

to coveitise; and herbi moun men knowe what man holdip wip Anticrist. But beware with ypocrisie, for þat bigiliþ many men to trowe þat men ben Cristis children, alȝif þei ben þe fendis lymes. And so bi loore þat Crist techip men shulden trowe to sich mennis workes more pan to her wordis, for þei speken ofte in striif, and Poul seip þat he and hise breperen | Cor. xL E have noon custum to speke pus. pe first biddinge þat Crist biddip here stondip in pese wordis, þat we shulen kepe. And whanne many enemyes shulen pursue you fro oon citee, þat ȝe have dwelt inne, fle ȝe into anoper; but ever wip discrecioun, for if þis were ever kept no men nedide to be martris, for þei myȝt fle fro toun to toun, and nevere countre wip her enemyes; and pus Crist wip hise disciplis hadde do agens his owne lore. And here men studien wip rulis, whanne pei shulden flee pus, and whanne þei shulden stonde and suffre. In bope pese tauȝte Crist, and it is no doute to men pat ofte it profitip on bope sidis to fleen from oo toun to anoþer, for bi þis fleinge ofte tymes hav bope pe partis space to turne to Crist and profite, more pan þei shulden to suffre dep, abidinge in oo place. And here Y can¹ not grounde of God, þat we shulden fle oure enemyes, riȝt whanne þei folowen us and seen us in mennys presence, for þis were yvel cowardice, to feere men þat saien pis fliȝt; but Crist spekip here, as we pinkiþ, of hid removynge before. And pus Crist fledde ofte tymes, and hidde him among pe peple. And if þou 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 þe love of Crist, he shal.teche us for to flee and to answere as we shulden. But algatis be we war þat we confesse not falschede, and denye not Cristis lawe, for no cais þat mai falle. If we undirstonden not be witt, graunte we þe forme of þe wordis, and confesse we pe trupe of hem, al if we witen not which it is. And pus faile we not God in liif, and he wole not faile us in loore; for pus he biholip þat we shal have in 1 han, E.

Persecution of the writer's party. 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 þis we moun betir lyve, and wite how we shulen answere men whanne we ben opposid of fendis. But ȝit men miȝten replie here pat Cristis lore were not ynowȝ, for men myȝten liȝtli take a citee where alle weren enemyes and noon trewe men. But lyve we wel, and Crist wole teche to what a citee we shulen go; and herfore seip Crist after, Sopli, I seie to you, ȝe shulen not ende pe citees of Israele til þat mannis sone come, al be laste dai of Jugement. A flok of treue men is citee of Israele, for þese men seen God, and ben redi to helpe hise lymes, whanne þei be pus pursued, and suffre Cristis disciplis to traveile, and lette Anticristis bi her power; and such flokkis shulen not faile, bope to worche and to helpe. And in þe dai of dome it shal be no nede to axe help, for þanne shal Cristis baner be rerid, and alle hise enemyes shulen lurke. And herfore seiþ Crist after, Þer is no disciple aboue his maistir ne servant aboue his Lord. But þus was Crist himsilf pursued, and his forme kepte Crist, in fleyinge and in answerynge. And it is ynowy to be disciple þat he be as his maistir, and to servaunt þat he be as his Lord. In þis þing and bi þis weie shulden Cristis servauntis kepe mekenesse and hope in God, and wite wel bi her bileve þat þei moun not do wiþouten him. And herfore seip Crist; If þei clepiden þe good Lord Belzabub, moche more þei shulden dorre¹ mysseie þe servantis of pe Lord. And oper pursuytis and bodili deþ shulen sue aftir, siþ Crist hadde hem, and perfore Crist tellip ofte, how hise shal be sikir of þese. And perfore Cristis armure is good to ech to Cristen man to hav, for it noiep not hevely, neper in pees ne in werre, and it makiþ Cristen men hardi aȝens þe fend and alle hise lymes. And herfore seip Crist to hise; perfore drede ȝe hem not; for we have betere ground þan þei, and more helpe pan þei have; but oure helpe is spiritual, hid to þis world and for⁹ þe toþer. And pis lore is nedeful now in þis world, for Anticrist; for he hap turned hise clerkes to coveitise and worldli love, and so blindid þe peple and derkid pe lawe of Crist, þat hise servantis ben ¹dore, E; meaning dare. 'fro, E.

þikke, and fewe ben on Cristis side. And algatis þei dispisen þat 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 þes hiȝe prestis, for þei reversen Crist bope in word and dede. And herfore oo greet Bishop of Engelond, as men seien, is yvel paied þat Goddis lawe is writun in Englis, to lewide men; and he pursuep a preest, for he writip to' men pis Englishe, and somonip him and traveilip him, þat it is hard to him to rowte. And pus he pursuep anoper preest bi þe helpe of Phariseis, for he prechide Cristis gospel freeli wipouten fablis. O' men pat ben on Cristis half, helpe ȝe now aȝens Anticrist! for pe perilous tyme is comen þat Crist and Poul telden bifore. Butt oo confort is of knyȝttis, þat þei savoren myche þe gospel and han wille to rede in Englishe þe gospel of Cristis liif. For aftirward, if God wole, pis lordship shal be taken from preestis; and so þe staaff þat makiþ hem hardi agens Crist and his lawe. For pree sectis fiȝten here, aȝens Cristene mennis secte. Pe firste is pe pope and cardinals, bi fals lawe þat þei han made; pe secounde is emperours³ bishopis, whiche dispisen Cristis lawe; pe pridde is pes Pharisees, possessioners and beggeris. Alle pes pree, Goddis enemyes, traveilen in ypocrisie, and in worldli coveitise, and Idilnesse in Goddis lawe. Crist helpe his Chirche from þese fendis, for bei fiaten perilously. There is a great bishop pleased that should be who is dis- God's law written is English.

Sermon 67 — ÞE GOSPEL OF MANY Martris.

Ponite in cordibus vestris.—Luo. xxi”. [14.]

his martyrs. Pis gospel telliþ, as oper bifore, how Crist helpip his martris, Christ's help to whan þe fend and hise lymis pursuen hem for Cristis lawe. For Christ suffride for pis lawe al pe peyne þat he suffride, and hise martris aftir him suffriden for þis same law. om. E. om. E. ' route, E. • dispensen, E. • So E; emperour, A. Crist tauȝte So in E; A has oo. So in E; win. A, perperam.

Plenary indulgences granted to those who fight against the Antipope. opinli his lawe to pe peple, and þe hiȝe preestis of þe temple, wip Scribis and Phariseis, pouȝten þat þis was aȝens hem; and þus þei weren agens him; and speciali, for Cristis wordis weren aȝens þese pre mennis pride, and aȝens her coveitise, in which þei disseyveden þe peple, but not bi so opyn blasfemye as prelatis use to daie. For þei seien, þat þei han power of Crist to assoile alle men þat helpen in her cause, for to gete pis worldli worshipe, to assoile men of peyne and synne", bope in pis world and in þe toþir, and so whanne þei dien, flee to hevene wipouten peyne. And pus durst not þe fend feyne for pe tyme þat Crist was here; and siche blynde leden blynde men, and maken falle bope in pe lake. And þus þis is a perilous tyme, for many men ben dryvun to helle, and þat is more perilouse þan ony deep þat þe¹ bodi hap here, and þe peril is þus more for feynynge of ypocrisie; and we moun not see þis peril, ne fele it in pis liif. And many witnessis ben aȝens þis, and seien þat it is fals; but, as þei seien, we han þe fals part, and þei han þe goode religion. And so pis is more perilous þan sectis departid fro Crist, as Jewis or Sarasines, or oper hepene men; for þese worchen bi ypocrisie and ben myȝti heretikes, and medlid among trewe men, and þus her figting is feller. But nepeles Crist supposiþ þat hise disciplis shulden sue him, and lyven wel after his lawe, and þei shulen be sure ynowȝ, for panne God shal fiȝte for hem aȝens enemyes of Crist. And herfore bigynnip Crist and biddiþ hem, putte in þeir hertis, not to penke bifore wip bisinesse, how þei shulen answere to her enemyes, for Crist shal answere þanne for hem, and ȝyve hem panne moup and will, to which alle her adversaries moun not aȝenstonde ne aȝenseie. And sip þei ben not po þat speken, but þe Holi Goost spekiþ in hem, it is sop þat God himself shal answere for his part. It is seid ofte tymes, þat maner of speche of Goddis lawe is to denye pe instrument, and to graunte þe principal, and þus seip Crist þat þei speken not but pe Hooli Goost in hem. But Crist propheciep of betraying pat hise shal hav: ȝe shulen be betrayed, he seip, of your owne eldris, 1 So in E; om. A. • See page 136, note.

pis of ȝoure breperen, and ȝoure cosyns, and ȝoure owne frendis. lettre was verified of martiris of Crist, for alle þes foure consentiden to dep of þese martiris, for þei pouȝten obeishe to God in killinge of Cristene men. And as Cristis lawe seip þat sevene þingis shulden be hatid for Crist, as fadir and modir, wyves and children, breþeren and sistren, and mennis owne liif, so feynede pe fend þat þese foure frendis shal be hatid of man, for pe love of Anticrist. And þus many fadris killiden her owne children, for þei confessiden Crist; and þus, as we supposen, pe Jewis diden. And to speken generali of Anticristis scole, pese popis ben fadris, and her churches ben modirs, þese bishopis ben breperen, and oper prelatis ben cosyns; seculer men for muk ben to pese prelatis, frendis, and alle pese betraien Cristene men to turment, and putten hem to deep for holdinge of Cristis lawe. And þis is more perilous for her fals feyning, for þei seien þat her Chirche mai no weie faile þat hap lastid so longe in trupe and in holinesse. And þus as Crist was pursued and kild of þese foure folk, so bi cautels of Anticrist ben men kild to dai. And ȝit pe pope is clepid holyeste fadir, and be bishopis hise breperen, and abbotis hist cosyns, and seculers ben frendis þat helpen to þis pursuyte; and þese foure goostli frendis ben most perilous. And Crist tellip hise disciplis how þei shulen be hatid of alle worldli men, for be name of him; and þus ben men hatid now bi lesengis of freris, for þei holdin þe gospel and lawis of Crist. But Crist comfortep hise and tellep hem pat no part of her bodi shal perishe at þe daie of dome; so þat an heere of her heed shal not þanne perishe. And armer to fiȝte wip in Criste¹ men is pacience, for wip pis fouȝte Crist, and alle hise gloriouse lymes; and in pis pacience bihetip Crist to hise, þat þei shulen hav her soulis in pees, as Crist hadde his soule. And here moven many men, siþ Cristis lawe is opyn, and his part is knowun good, and Anticristis wickid, and many devoute men holden wip Crist, what moveþ Cristene men to move hem not to fistinge? For sip pe fend hap but þree partis for his side, Cristene men myȝte soone meve to fle þes pree partis. • Cristen, E. 1 om. E. The hierarc particu and many of the laity w Christion Armed re advisable. sistance not

He appeals to the laity. For popis and bishopis and prestis of her sort, and þese new religiouse, possessioneris and beggeris, and seculer men pat ben disseyved wip hem, ben þe moste enemyes to Crist and his lawe. Whi wolen not holi seculers risen aȝens þese pree, sip þei moven seculers to fiȝte aȝens her enemyes? Here men þenken þat Cristene men shulden algatis loven pees, and not procure to fiȝte; for Crist is a pesible kyng, and he seip in his gospel þat in oure greet pacience we shulen have oure victorie; and Crist shal fiȝte for us. But many men þenken þat seculer men shulden helpe here, not to fiȝte bodili aȝens Cristis enemyes, but wipdrawe her conceil and consent fro þes pree folk; and þis dede were sure before God and man. And sip þese false freris camen last into þe Churche, it semep þat at hem shulden men begynne to practise, for þei semen leste groundid or rotid in malice, al if her malice be sharpest, as fevere of a daie. pe rote of possessioners semep harder to overcome, for þei ben rotid in richessis and frendship of þe world; but liȝtli miȝten trewe men discomfite pese freris, not but wipdraw her defence and consente to hem; and þese fendis shulden faile, as þei began wiþouten ground. And here moun men liȝtli se wheper seculers ben trewe men, for þei confessen communli þat þei loven Crist moost, and wolen stonde bi his lawe, and also bi his ordenaunce, for to suffre dep, but þei failen in þes wordis. Hem nedip neper to fiȝte ne dispende ne traveile, but consent not wip þes fendis, ne defende hem aȝens Crist, and þei shulden soone be destryed among hemsilf. Wel Y woot þat begging holdiþ hem up, and oþer lesingis upon Crist and his Churche. Comune not wip hem, ne ȝyve hem noon almesse, bifoore þei hav declarid þese¹ gabbingis aȝens bileve, and liȝtli shulde be an ende of þese false prophetis. Her preieris, and her massis, and oper false signes, ben signes pat þei chaffaren wip disseyvynge pe peple. But dwelle we in pis bileve, and tell hem boldli þat þei witen never' wher þei ben fendis; and if þese ypocritis ben fendis, her preiris doip harm, ȝhe, bop to hemsilf and to oper men; and no man þat hadde witt shulde chaffare wip her preiris. And herfore biddip Crist 1 be, E. ⚫ not, E.

flee from false prophetis pat come in cloping of sheep, but þei ben wolves wip men, and her comyng is moost to ravyshe bi ypocrisie. of friars com # John, 11, As anentis her massis, a man þat hadde Cristis hert shulde The doctrin seie hem sopeli, þat he wolde not truste perynne, but if þeirning the purgiden hem of heresie, of which þei ben suspect. It was taken as bileve, longe bifore þat freris cam ynne, þat þe sacrid ost þat men seen at iȝe is verrili Goddis bodi, bi vertue of hise wordis. Freris seien þat þis is fals, but it is an accident wipouten ony suget, and þei gilen pe peple. If a man charge Goddis lawe more pan fals in name of sich lyeris in þe world, þat doip myche harm. Comune he not wip hem, ne ȝyve hem no goodis, before he have asaied wheper pei ben here heretikes; and seie he, þat Crist takip not service of man but if he ȝyve betere aȝen, and pus shulden prestis done; and herfore, but if þe frere bringe under his comune seel, what is þe sacrid oost, þei wolen not comune wip him. For, as Seint Joon seip, whoever gretiþ an heretike shal hav of his synne, what man ever he be. And pus, if a trewe man love more Crist þan pe worldis fame, he mai liȝtli wip worship avoide sich fals freris. And certis pis dede were unsuspect bope to God and man. For if pei hav a riȝt bileve, þei shulden telle it for charite, and if her bileve were fals, þei shulden wille þat it were distroied. And algatis þei witen wel, þat þei varien in bileve fro › pe gospel and comun peple, and many weies disseyve men. For þei tellen not what is þat, but þat þis is Goddis bodi. But þese idiotis shulen wite, þat bope pere and everywhere is betere þing þan Goddis bodi, for pe holi Trinitie is in ech place. And so men axen what is pat, þat þe prest sacriþ, and aftur brekiþ, and þat men worshipen as Goddis bodi, but not accident wipouten suget. And þus defaute of rigt bileve, practisid among þes freris, shulden dampne hem as heretikes, and take hem in her owne falshede. And so, bi alle oper signes þat þei feynen in religioun, aspie how pes freris camen inne, and by whos auctorite; for if þei camen not in bi Crist, þat is dore of his Churche, þei ben þeves and heretikes, and stien up by þe roof. And þis proof were not costli, ne chargious, ne shameful; and

for levyng of siche proofe synnen men ful grevousely bope aȝens Crist and his Churche, ȝhe, agens freris þat men þenken þei helpen. And þis shulden alle men do in dede, and stire oper men perto, sum bi love, sum bi drede; and þus shulden oure bileve be shewid, and rotyn heresie, hid now, shulde come to proof wip false lesingis. And here moun men wel assaie wheper clerkes and knyȝtis wip her comunes love God as þei confessen, and doren stonde bi his lawe; for he þat is necligent in so litil þing for to do, wolde soon be necligent in harder ping of more charge. How Christ deals with those that love him. Five causes why men fol. lowed Christ.

Sermon 68 — pe Gospel oF MANY MARTRIS.

Descendens Jesus de monte.—Luc. vi. [17.]

pis Gospel tellip, as we hav seid, how be peple lovede Crist, and how Crist ȝafe hem loore þat was betir þan al pis world. And so Crist, as a good knyȝt, stood now in hil, and now in pleyn, now in water, and now in erpe, to telle þat he was Lord of alle. But here he stood in the pleyn feld, for þer men miȝten betere heere him; and pus he techip, þat he lovep all men þat holden his lawe, be þei clerkis, be þei kniȝtis, or laborers þat maynteynen tilpe. And pus Crist cam doun of be hill, and stood in a feldi place, and to him cam dyverse folkis, as sum men þat weren hise disciplis, and a great multitude of oper folk fro fyve places. Sum men camen fro fer countrees of þe lond of Jude, and sum camen fro Jerusalem, and sum camen fro be see, and sum men fro be lond of Tire, and sum fro be lond of Sidon. And men seien comunli þat men sueden Crist for fyve causis. Sum men camen to sue Crist, to lerne of him Goddis lawe; and þus sueden þe apostlis Crist þat speciali sueden him, and oper trewe men, bi riȝt entent to be informed in Goddis lawe, and speciali at þis tyme; for now ȝaf Crist his lawe, and so he ordeynede many folk to here alweie pis newe lawe. Pe secounde cause þat men sueden Crist for, was to be heelid of

Crist. For alle manere of sykenessis of men he helid wipouten hire; and so seip pe gospel here þat many folkis camen to Crist, to heere him, and to be helid of syknesse þat þei were inne. pe pridde cause whi folk sueden him was for to se wondris of Crist, as men traveilen in fer weie to se pleies' in þe world; and more woundris þan Crist dide was not seen bifore ne aftir. pe fourbe cause whi sum folk cam to Crist was cumpanye, þat oper men cam to Crist, oper for oo cause or for oper. And þus þei camen to se Crist for sum cause þat here is seid. pe fifte cause, and þe worste, þat sum men camen to here Crist was to take him in wordis, as ofte tymes camen hise enemyes, as Pharisees and oper servanntis of hiȝe preestis of þe temple. And þus seip pe gospel here;-pat men travelid of þe fendis weren heelid, and al þe peple covetide to touche Crist, for vertue wente out of him, and helide alle men. And Crist cast up hise iȝen in hise disciplis, and seide foure wordis, as it is told bifore in þe firste sermoun of martirs. First seip Crist, Blessid be þe² pore men, for youre is be kyngdom of God; and comunli such men þat ben pore of goodis here, ben also pore in soule, as seip þe gospel of Matheu. For sum men ben proude in her herte of fair chirchis and hiȝe steplis, and sum of faire ȝate housis, and sum men of hiȝe kycchynes'; and so if pryde were fulli layd doun, few or noon wolden hav sich housis. And if all be good were weied þat comep of sich costli þing, it were but pure fantasie, and worldli pryde pat comep berof. And if we þenken how Crist was pore, more þan ony of us mai be, we shulden not bolue for richesse of þe world, for no good þat comeþ þerof. And so we shulen understonde þese pree wordis þat come after;-Blessid be ȝe þat hungren now, for ȝe shulen aftir be fillid. Blessid be ȝe pal wepen now, for ȝe shulen leiȝe aftir; and blessid shulen ȝe be whanne þat men shulen hate ȝou, and whanne þei departen ȝou fro Cristene men þat þei loven, and whanne þei shulen reprove you, and caste out your name as ivel, for ȝe holden wip Cristis lawe, al if it displese to be world. In þal dai joie * *, E. ' kychynes, E. ¹ for to see pleyes, E. * See Sermon LXV, p. 201.

Against monks and canons, ȝe wipine, and make ȝe glad countynaunce wipouten, for lo ȝoure neede is moche in hevene; and by þis weie ȝe deserven it. As it is seid bifore, God hap many enemyes þat feynen bi her professioun þat þei ben pore as was Crist, and ȝit þei han worldi goodis, bop meblis and unmeblis, and þei disturblen Cristis ordre, and contreis þat þei dwellen ynne, as monkis and chanouns wip her degrees, and cper possessioneris. Crist techep hem to be pore for love of him, but wilfulli; and þei crepen ynne to be riche, bi falsenesse of ipocrisie; and þus ben lordis and rewmes poorid, to whos stait shulde¹ richesse falle; and ȝit bop prelatis and lordis and oper folk ben so blyndid, þat þei holden up þis fendis cause and cursen trewe men pat letten it. And it is oon to do þus, and to curse Cristene men, for þei holden on Cristis side aȝens þe fend, and his helpe; for he hap so blyndid men bi unbileve of Goddis lawe, þat dedis þat ben aȝens it ben holden good and nedeful as twelve lawis ben aleggid how God ordeynep clerkes to hem bi his Sone, and bi liif of hise seien þei ben acursid, þat traveilen to as þei feynen, þei han prelatis, and þe but if men have leve of hem no man shulde take þes goodis aweie. And heron ben lawis ordeyned and cursingis wiþouten nombre, and lordis ben undermyned wip sutiltees of the fend; and but if God send a gretter' grace, pis heresie wole not be amendid, but if some conquest come, or pe laste dai of dome. lyve, and confirmede apostlis, and ȝit men kepe pese lawis. But hiȝeste is þe pope; and • Bi many causis moveþ the fend to holde pis cause aȝens agens Crist, for herbi he hap foundun pley in clerkis, knyȝtis, and in comunes; for clerkis herbi ben proude and worldli, and leve pe office þat God hap bedun clerkis do to profite of his churche. For herbi clerkis ben oper lewid or occupied aboute pe world, so þat prechynge and techinge ben aweie for be more part; and pes prelatis above seen þat bi þe same skile þei shulden wante her worldli richesse, as wantide bop Crist and Petir, and herfore for to flee pis eende þei maken meenes in weie bifore. And sip averise' driep more, pes ⚫ averice, E. 1 So E; sbulden, A. 'grete, E.

• prelatis ben þus coveitous, and seculer lordis bope, for lordship is taken fro hem. And pus pe pore comuns bien ¹ þe trespas of Goddis lawe, but not so myche as pes two oper; for þei bien it more in helle. pe fend traveilep bisili to holde pis nest aȝens Crist, and ypocrisie of preestis is pe beste mene þat he hap; and pus officeris of Cristis hous ben so turned in her service, pat if' Peter were now alyve, and saie how preestis weren occupied, he wolde seie pei weren not prestis of Crist, but proctours of Anticrist. But, for þe fend drcdiþ him þat Cristene men shulden knowe pis wille, to³ fordo pis fendis falsehede, and turne aȝen to Cristis lawe, and algatis pat Cristis precstis shulden lyv in povertie as he dide, he hap cast anoper weie to preise preiyinge of sich preestis, and telle þat it is more worp þan al þe lordship of þis world bope to lordis and to her eldris, and specialy at mydnyȝt, as pese religiouse preien. But here men speken aȝen pe fend, and seien he blyndip here but foolis, for men wilen þat God lovep more just liif þan siche preier, and it is a fendis folie to chaunge office of Cristis servauntis. Crist hap ordeyned hise preestis bope to teche and preche hise gospel, and not for to preie pus, and to be hid in sich closettis; and þus a liif of oo just man, þat held wel Goddis lawe, were worthi many such preieris as now ben procurid folily. And if þe fend alegge þe Psalm, þat Davip roos at mydnyȝt to confesse to his God; whi shulden not we now do so? But here we axen þe fendis clerk, sip Crist dwellide at nyȝt in his preier, and in þe dai tauȝte pe peple, and dide hise workes privyly for to flee ypocrisie, why shulden not preestis now do pus? and sip þe same Psalm seip, Lord how Y have loved þi lawe, al þe dai it is my pout, Penis, y whi shulde we not holde þis more? siþ it is moche betere pan to rise at mydnyȝt. And if Baal preest feynen þat þanue God mai here wele, and panne lordis of þe worldlyven in lustes in hers bedde, and good it is pat God be sued ech hour of sum men; wite pei wele pat God lokip betere to goode dedis pan to sich preieris. But nepeles devoute men þat be disposed to preie panne, God forbede pat þei shulden be lettid; but make we byen, E ' wf, E. • Davyt, E. ' and, E.

no general reule to undispose men on þe dai, whanne þei shulden do workes of liȝt. Wel I woot þat þeves usen to worche on nyt and slepe on þe dai, and so usen þese neue þeves þat comen in abov þe dore; for Crist koude have tauȝt þis preier if it hadde more plesid him, as he koude hav tauȝte to preie, and lefte to preche his gospel to men. And sip sich religiouse moun not preie God for hemsilf to come to hevene, for þei shulen be dampned, how moche wole God here sich fendis preier for oper men! However þe fend seip here, pe office þat Crist hap ordeyned of hise servantis in his hous is þe beste of alle oper. The signs which shall precede the Day of Judg. ment. Seven perils to the Churches 1.

Sermon 69 — Pe Gospel oN FEESTE OF MANY MARTtris.

Cum audieritis proelia.-Luc. xxi. [9.]

pis gospel tellip to Cristis martris, what peril shal falle on his house bop bifore and aftir here, er¹ þe dai of dome come. And pus shulden martris be confortid bi witt and ordenance of Crist, and suffre wip good wille, riȝt as pis Lord hap ordeyned; for certis he ordeynep for pe beste, to his worship and to his Churche. First spekip Crist to hise disciplis; and biddip hem, bal bei shulden not be adred, whanne þei shulden here batels and contekes wip men²; for þes þingis moten nedis be, but ȝit is not anoon ende. And panne Crist seide to hem of sevene The first peril. perils pat shulden come. Pe first peril of pese sevene is, þat oo folk shulden rise aȝens anoper, as Cristene men fiȝten wip Sarasynes, and oo secte wip anoper; and pus bope eldir men and ȝonger hatiden divisioun in pe peple, for suche divisioun is cause of bateilis and strives among men; ne it is not oo peple, but for oonhede of lord and lawes. And pus alle Cristene men shulden holde of Crist and his or, E. ¹ wipynne, E.

lawe, and obeisshe to hise bailies, in as myche as Crist biddip obeishe to hem. perii. The secounde harm þat shal come to Cristis Chirche for The synne of men, is, pat oo rewme shal rise aȝens 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, þat ech part shulde profite to oper, and noon reverse oper in liif; as partis of mannis bodi þat is hoole fiȝten not togidir, but raper oon helpip anoper, and kepip it fro many harmis. And pus partyng of lordships among preestis must nedis make fiȝtinge: and so sectis þat soutren pe peple oþer weie pan Crist ordeynede, as pese newe religiouse, moten disturble helpe of rewmes. De pridde peril pat Crist tellip here, is grete erpe-denes¹ The third bi places; for as pe erp-denes, as clerkis seien, comeþ of wyndis closid wipinne pe erpe, so wyndis closid in proude preestis, and oper men of þe world, ben figurid by erpedene. And þei distrien countreis and citees, for prelatis more and lesse here bosten more pan Goddis lawe techip, and þese wyndis be algatis closid wiþinne pe boundis of Goddis lawe, for þei ben evene as grete as Goddis lawe wole suffren hem. And as it wole close hem or ponishen' hem, so it is; and whanne pei ben aventid, bi conquest or oper manere, Goddis lawe lymytep how pes wyndis shulen passe aweie. pe fourpe and pe fifpe peril, shal be pestilencis and hungris, for as distempour of þe eir shal sle men and unable be erpe, so distempour of wyndis of pride shal lette preching of Cristis word, and þanne comeþ pestilence of soule worse pan pestilence of bodi, as hungre of Goddis lawe is worse pan bodili hungre. And sip hevene worchip in erpe, after þat erpe is disposid, pere mut come into erbe pestilence and hungre. Pestilence shal come of distempour of elementis, and of oper medlid bodies pat ben unkyndeli temprid; for þe fumes of þese blowun wip þe wyndis, and drawun in to man, 1 erbedones, E. punysche, E. The four Aith park

The sixth and seventh perils. As invective against the prelates. distemperen his bodi, and maken hise humours and alle hise lymes to wante her kyndeli tempour; and þus comeþ pestilence, bope to man and beste. And sip corn and oper fruytis ben nurished by pis eir, and þis is so distemperid bi causes þat ben bifore seid, þe blewinge of þes fruytis mut faile for þis same cause, and so hungre mut come for defaute of sich fruyte. But Crist spekip more here of spiritual veniaunce þat is more to drede pan bodili peynes. And so pe sixte and pe sevenpe perils pat Crist tellip ben, feringis fro hevene and oþer grete signes; and as pes muten come bi kynde for variance of pe erpe, so mut oo synne bifore bringe in anoper synne, and pus shal Goddis veniaunce be varied after þes synnes. As it is distempour, þat erpeli men shal calengen here to be evene wip Crist, and do more pingis þan he wole do, so after siche signes moten come to men peyneful wondris, as it is an hidouse þing þat men contrarien to Crist bope in word and in dede, and, ledinge of oper peple, seien þat þei moun do wip pis as myche as þe manhede of Crist, and wip þis senden out signes to witnesse pis blasfemye. Pese ben more hidous signes þan bodili comynge fro hevene. But Crist tellip to hise disciplis þat bifore alle pes sevene, þe ferventeste enemyes³ to Crist shal caste hondis upon hem, and pursue hem, and ȝyve hem in to hondis of false preestis; and þei shulen putte hem in to ſeyned holdis, and punishe hem many weies, and after þei shulen drawe hem to kyngis and to justices, þat ben myȝti in þis world. And pus for Crist shulen pei be ponished; and liche to pis fallip now by ponishing of Anticrist. But Crist seip to hise disciplis þat it shal falle in to hem into witnesse, þat þei ben on þe trewe side, þat þei shulen have clere answere, to which alle her adversaries shal `not moun♦ aȝenstonde; and þis shal be Goddis loore comynge to hem so prvyli. And Crist seip as he dide bifore how he shal ȝyve hem alle pis wisdom, to be witt þat 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 oper Cristis bileve failep, or prelatis be undisposid now to take ¹blowyng, E. ร vengeaunçe, E. ¹ be moste enemy, • E. mowe, E.

• wisdom of Crist to reule his Churche wel. And sip a prelat mai not do, but if he hav keies of pe Churche, pe which ben power and science to dispence Goddis tresour, it semeþ þat prelatis now failen in bope pes. For bi mannis traveile þei hav not passingli geten þis witt, sip þei hav ben occupied in þe world, and ben simple of lettrure of Cristis lawe, and of inspiringe bi Goddis grace. It semep þat siche prelatis ben ful fer to take of God suche liȝtnynge of Goddis cunnynge, fer þei ben ful of worldeli witt in worldeli occupacioun, and herbi unclene in pouȝt, to take siche wisdom of God. And dedis of þes men, wip fruytis of her liif, shewen þat þei ben not ful cunnynge in wisdom of Goddis lawe, and so pei ben untrewe dispenders of tresour þat þei feynen of God. And sip 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 þat he hap power and witt, ȝovun of God to reule his Chirche, and doip al amys' in þis, and sueþ not God ne his lawe. Certis, syche an ypocrite addip first a lesinge, and bi his feyned traitorie he ledip amys Cristis sheep; and if wastinge of Goddis goodis be worse, þat þe goodis be betere, pis is worse wipouten mesure pan wastinge of erpeli goodis. And ȝit men þat shulden be martris ben so smytun wip cowardise, þat þei deren not speke a word for rigt bileve in þis matere; but þei constreynen men as bestis to bileve a falshede, þat þis prelate hap power and witt of God to do þus. And whoever denyep pis he cursip hem, and pursuep hem. First þei begynnen wip þis:-þat he is hede of holi Chirche; and of þis þei bringen forþ more, þat God mut comune wip him his tresour; and where God hap ordeyned to hide, wheþer men shal be saved or dampned, þese ypocritis seien þei witen wel þat þei ben heed of hooli Chirche, and þanne þei shulen be saif, and wite of Goddis privytees, which man he wole have saif, and how longe þis shal be in peyne. And so he woot bi Goddis lore whanne þe dai of dome shal be, for he mai not for shame graunte pardon after þe dai of dome; for after þis daie ben but two places in which pardone mai te feyned, and in ne- So in E, A has almys. wote, E. Their pr sumptuous cales,

especially with regard to in dulgences. þer moun suche prelatis pardoun profite to men þat þer ben. And whanne þei graunten many þousynd wynter of such pardone, oper þei witen, þat þis tyme shal be bifore þis dai, or ellis þis pardoun shal serve of nouȝt. Sich ben many blasfeme lesingis feyned of popis and oper prelatis; and whoso reversiþ 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 þing not bileve shulde be reversid of Cristen men, for ellis miȝte al bileve be changid, eeld¹ put out, and newe brouȝt inne. For þei seien þis is bileve, þat þis is heed of holi Chirche, and what þing þat he feynep is performed of Crist. And more perilous heresie was never feyned of pe fend. The sin of hypocrisy,

Sermon 70 — ON DAI OF MANY MARtris.

Allendite a fermento Pharisaeorum.-Luo. xii. [1.]

pis gospel tellip, as oper hav don, how men shulen be confortid bi Crist, and stonde in his feip to dep, for good pat shal come perof. Fle ȝe, seip Crist, fro þe synne of Pharisees, þat is ypocrisie. For among oper synnes þat þe comuns be blyndid bi, þis is oon of þe moste þat rengnep in prestis, bope among prelatis and al maner religious. For as Crist likip moost in good werk and wilful, so þe fend likip moost in yvel werk and wilful. For as pe first mut nede be good, so þe toper mut nede be yvel. And so men seien þat ypocrisie is fals feyninge of holynesse, and fallip whanne evere a man feynep þat he hap spiritual good of God, and he hap not pis good, but synne for his fals feyninge. And al if many spiritual goodis ben feyned of ypocritis, nepeles holynesse and witt ben feyned more comunli; and bi pese two ben folk disseyved, in þing þat touchip soulis helpe. And, for pis ¹olde, E, ¹ regnep, E.

þing mai not be seen, and power of God is feyned to prelatis, perfore pis synne is more hid, and more privyly disseyvep pe peple. And so pe fend cast a long tyme to marre men in bileve, and bi pis errour bringe aftir¹ inne more synnes to blynde pe peple. And And sip Crist is holi treupe, and ypocrisie is fals feyning, it semep pat pis ypocrisie is moost synne aȝens Crist. so as lordis weren bifore tormentours of pe fend, so þes prestis and Pharisees ben tormentours of Anticrist, and more falseli disseyven pe peple, and more turmenten Cristis servantis. And herfore Crist biddiþ fle pis synne of Pharisees. Crist biddip attende his lawe, þat is, bisili to perceyve it; and he biddiþ attende from false prophetes; and þat tellip two þingis, þat is, to perceyve Goddis lawe, and flee from falshede feyned perof. For we supposen þat in Goddis law is al treupe þat is needful, and if þis feyned ping of ypocritis were nedeful to Cristene men, he wolde telle þat, as he doip oper, but now he leveþ þat ypocritis seien. And, for ypocritis ben cautellous for to take men in wordis, perfore Crist biddiþ flee hem, and callip her synne sour dow32; and riȝt as sour dowȝ shendip þe dow þat it to longe dwellip wip, so synne of þese Pharisees shendip men þat consenten to it. And wisdom of water þat is feyned, stablid to hem bi longe tyme, confermeþ þis synne to men, and makep hem bileve amys; and herfore biddiþ Poul to clense out þis old synne þat þei be new springinge of flour, as þei ben clene in pe newe lawe. Crist ordeynede in his law alle hise children to be free, and flee rites of Pharisees pat cumbren pe folk before. Loke we þat þis be not knodyn* wiþ us, but holde we us in þe whete flour, þat tauȝte us fulli Goddis lawe, and þe weie to come to hevene. Cunne we wel Goddis lawe, and loke wher Fariseis grounden hem in it; and if þei done not, flee we her sentence as heresie or fendis glewe. And, for we shulden douȝ, E. ' ristis, E. ⚫ knoden, E. $ glau, E. om. E. The meaning seems to be:-es • sour douȝ,' 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 truth, partly of an unsound philosophy of their own invention ('wisdom of water þat is feyned"), if it has established itself firmly and for a long time in men's minds, makes theta bileve amys.' as exempli In the mode 2 Car..

must be shunned. examyne it bi þe flour of Goddis lawe, perfore Crist biddiþ flee fro it whanne we witen þat it is ungroundid. And so men hav tauȝt comunli þat men shulden not holde al gold þat shynep as gold, for many þingis ben fourboshid ful falseli. And so, but if Goddis lawe telle a feip, trowe it not, but fle it as falshede, and dispise pe techeris of it. And on þis wise spekip Crist to fle pis synne of Pharises, for it is not ynowȝ men to be spoiled pus of her goodis; but worse it is to be spoilid of bileve and oper vertues. And if þis synne be now hid in soulis of ypocritis, nepeles it shal be knowun at þe laste jugement of Crist; for he seip, þat nowȝt is hilid þat ne it shal be shewid panne, and noping is privy now þat ne it shal be knowun panne. Alle false castis and her ententis, shulen be knowun þanne to pe world; and so riȝt trupis of Cristis disciplis shulen be seid þanne in liȝt, al if þei doren not seien hem now opinli unto þe world. And for sich cowardise in synne, þat many servantis speken in drede, Crist seip to his disciplis, þat what bei hav seid in derknessis shal be seid þanne in liȝt, and þat þei rowned' in erre in beddis, shal be prechid upon housis. And pus, as Crist hap seid bifore, he hirtip and confortip hise frendis, to be not aferd of þese men þat mai oonli slee her bodi, and hav no more to ponishe hem, neiper in bodi ne in soule. For deed bodi feelip noo soore, and þe soule goip whidir is Goddis wille; for enemyes moun not cacche þe soule and poǹishe it, as pe bodi. And pus seip Crist, þat he shal shewe hem what lord þei shulen drede. Drede pe Lord of bodi and soule, þat after he hap slawe be bodi, hap power to sende bobe pe bodi and be soule in to helle. So, seip Crist, I seie to ȝou, drede ȝe þis Lord þat haþ þis powir. Ne ben not fyve sparewis sold for a weiȝte of two ferþingis; and oon of hem so lytil of priis is not forȝelen to fore ȝoure® Fadir? Moche more God wole þenke upon hise owne childre here, pat tellen opynli his treupe, and susteynen his lawe to men. And for surete of pis feiþ, Crist seiþ, as he seide bifore, pat Pe heeris of youre heed alle ben noumbrid unto God; and perfore Crist biddiþ hem not drede, for þei ben betere þan many sparewis. 1 ban rownyd, E. eren, E. bertip, E. E; in A, the word, after being written, has been cancelled. slowen, E. • So in • ours, E

And pus I sele to you, seip Crist, þat ech man þat confessip me bifore men, ȝhe, if he die, I shal confesse him bifore Goddis aungelis, how he was trewe servant to God. On the mis of the right d legislate for the Church And here men douten comunli of bileve of Cristene men; it semeþ þat þe pope mai ordeyne lawe even wip Goddis lawe, the sip he poniship more for his lawe, pan he poniship for Goddis lawe, and oper he doep wrong in þis, or his lawe is betere pan þe firste. But who dar seie pat he doip wrong in such ponishinge for lawis? Also þe pope mai ordeyne sum lawe, as done Princis of þis worlde; but whi mai he not make as many as him likip to profite to pe Chirche ?—what ert þou þat settist a mark þat he mai make pese, and no moo? For bi pis same skill he was longe sipen at his mesure, and þus shulden¹ him faile power now to reuie pe Chirche bi his lawe. Also, ellis we diden amys in singinge, and in service seiynge, and so in al þat we doen, sip, we taken þis of þe pope; and pus in lower prelat moten we graunten siche power, for ellis failide obedience, and alle þes ordris þat ben newe. Here men seien þat popis and bishopis and oper men mai make lawis, so þat þei acorden wip Goddis lawe, and sumwise ben in Goddis lawe, for pus bei techen Goddis lawe more opinli þan it was tauȝt bifore. But, for bope errour and pride suen ofte tymes to pis dede, perfore seintis after Crist helden hem paied on Cristis lawis; for if þei weren executid, þei weren sufficient and ynowȝ. But newe turnyng of Anticrist to newe office in þe Chirche, mut nede bringe in newe lawis, and putte Cristis lawe abak; and þus seip þe Psalm of Anticrist, þat God shal putte a maker of lawe, and reule hem after her coveitise biside pe lawe pat Crist hap ordeyned. And pis mai ben opynli seen in benefices departid to Christ's men, and newe ordris þat now ben maad, to greet chargis officient. Cristis Chirche. But folk shulde knowe þat þei ben men, and holden hem paied of Cristis boundis; for if þei ben reulid by resoun, Cristis lawe is best, and ynowȝ, and oper lawis men shulden not take, but as braunchis of Goddis lawe. And herfore biddiþ bileve to men, neþer adde to, ne draw fro; 1 scbulde, E. Pt. cix, 6! best, and is

and if þei done, God cursip hem, and in þis cursing hav many men ben depid bi long tyme. And pus is ordenance of Crist put abak, and newe brouȝt inne. Ne it fallip not to us to justifie þes newe officis, ne to defende þat þei ben leueful, alle pe dedis pat prelatis done; for it is ynow; to us to cunne and declare Goddis lawe, and shewe pat it were ynowȝ, if oper lawis weren aweie; and so amende by Goddis lawe pe ordris þat weren maad by Crist, and not for synne of þes ordris to bringe in newe ordris to hem. For alle moten lyve on pe peple; and pe secounde ben þe worse, sip betere were bi Cristis lawe to amende men of his ordre, pan to putte more unstable ordris, and algatis worse to be Chirche. But litil errour bringiþ inne more, and at þe laste goip al doun; and herfore boundis of Cristis ordenaunce shulde be holde of alle men. And it fallip not to us to assoile pese fresshe resouns, þat þus pe Chirche doip amys in many þingis þat it defendip.

Sermon 71 — IN DAI OF MANY MARTRIS.

Sedente Jesu super montem Olyveti.—Matthew xxiv. [3.]

In pis gospel tellip Crist how hise membris shulen be pursued, and what perils þei shal be inne for holdinge wip him and his lawe. pe gospel tellip first, how Jesus sat on þe Mounte * alle moten lyve on be peple.] There was a growing feeling in England towards the end of the fourteenth century, that the monastic and mendicant fraternities were becoming so numerous as to form a serious burden on the industry of the country. Besides direct statements to that effect, such as the passage in the text, and others that might be gathered from the Vision of Piers Plowman, 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 ⚫fulfilled of faerie,' adds,- I speke of many hundred yeres ago; But now can no man see non elves mo For now the grete charitee and prayeres Of limitoures and other holy freres, That serchen every land and every streme, As thikke as motes in the sunne-beme, Blissing halles, chambres, kichenes, and boures, Citees and burghes, castles high and toures, Thropes and bernes, shepenes and dairies, This makith that ther ben so faeries: For ther as wont to walken was an elf, Ther walketh now the limitour himself, Ir undermeles and in morweninges, And sayth his matines and his holy thinges, As he goth in his limitatioun.

of Olyvete, and he wip hise disciplis spaken of be makinge of þe temple, and how al pis shulde be distried, and how þe dai of dome shulde come, and of many þingis þat shulden be, as be gospel tellip bifore. And pus tellip pis gospel, how Cristis disciplis comen privyli; and axiden him of pese pingis, and what tyme þei shulden falle, and bi what signes men shulden wite þat Crist shulde come to be jugement. For bi pis myȝten þei knowe whanne pis world shulde be eendid. But Jesus answeride and seide to hem pingis þat weren betere for hem to cunne; and bi þis answere moun we se how curiouste of science or unskilful coveitise of cunnynge, is to dampne. For riȝt as coveitise of man is yvel sett for erpeli goodis, so coveitise of cunnynge, þat profitip not to come to blisse. For man mai disuse cunnynge to his harm, as Poul seiþ, but if men coveiten to plese God and profite in charite. And in suche comune desiris mai not a man synne; but, as comun þing is ofte sope, whanne pe singuler is fals, so it falliþ ofte tyme of comun witt and comune wille. And þus techip Crist here men, to knowe treupe for her profit. The sin unchast 1 Cor. v the cas more p than the of Chris And pis is a comun synne among men now on lyve, c for þei tellen more priis bi lawe, civile or canoun, to cunne hem or oper jappis', pan to cunne Goddis lawe; and for sich wrong cunnyng comep harm to many men. And many prelatis, for coveitise setten her wille on sich cunnyng, for þei ben out of bileve, and coveiten more worldli muk þan Goddis worship, or hevenli bliss. And þis is a grevous synne, bope among prelatis and comuns, for þis synne makip hem rude and unable to Goddis lawe, and unable in wille and maneres to lyve wel as Godd³ biddip. And herfore seien sum men, þat þe pope and his lawe ben cursid for sum part, for þei loven not Cristis lawe, but avaunsen and loven men þat holde wip his rotun lawe. For as men loven Jesus Crist, so shulden men love his lawe. But Poul seip, If ony man love.Cor. not Crist, cursid be he; and þis cursinge is more pan any oper prelatis cursinge. And for pis cursing seien sum men þat ¹japis, E. * God, E.

The 'false Christs' of the gospel paral leled in the present hierarchy. • þe pope is more ypocrite, for he makiþ him Cristis felowe, and seip he is moost holi fadir.' But Crist wole þat þis fole wite not wheper he be a fend or not; and þis is moost ypocrisie, and moost aȝens skile. For what cause shulde meve pe pope to make him clepid moost blessid fadir, siþ neþer trupe ne leve of God movep þat he is out blessid? But to morewe, whanne he is deed, ceessip þis ypocritis name, for he hirip his name, and þe hire goep wip his dep; nepeles, if he were blessid, he shulde be more blessid after his dep. Alle pe ypocritis in Cristis tyme dursten not speke so greet blasfemye, and of þis ypocrisie ben many oþer falshedis coloured. But Crist seip to hise disciplis, þat þei shulden loke þat noon disceyveden hem; and speciali in bileve for þis knowing is more nedeful, and þis peril shulde be beter fled for þe word þat Crist seip aftir: Many shulen come in my name, and seie þat, I am Crist, for ȝe shulen heere batels and opynyons of batels. For now in tyme of oure popis ben many opynyouns of batels, sip ech lond hap opynyoun to fit for his pope; and pseudo clerkes and freris seien pat preestis shulden fiȝten sounest. And sich disseit was not herd sip pe tyme þat Crist was born, and certeinli it hap ben gaderid of eelde synne of many popis. Crist is a comune name to preestis pat ben anointid of God, but Crist takun by himsilf bitokenep oon passinge oper, as þe pope passip opere preestis, bope in witt and power, and algatis in holynesse, as he makiþ men to seie. But Crist seip pat such Cristis shulen disseyven many men; and no prophecie is soper, ne more to note of trewe men, sip þis disseit of Anticrist is moost perilous of oper. But Crist confortip hise disciplis, and biddiþ hem loke pat bei be not troublid; for þese þing moten be, but not ȝit is pe eende. For of his rote of striif, shal folk fiȝte aȝens folk, as Sarasynis aȝens Latyns, þat clepen hem Cristene men; and rewme shal fiȝie aȝens rewme, as we seen now at iȝe. And pride of pis cursid rote is cause of his fistinge, for if he empire were hool, and lordshipes of oper rewmes, so þat þei weren not cursidli partid among clerkes,-panne wolde God move seculers to lyve in pees, as he hap bedun hem. But sip God seip in his lawe, þat hise preestis shulden

not be lordis, pe pope and hise holden þis lordship agens pe law and wille of God, and more opinli myȝte no fend aȝen- • tonde God and his ordenance. But Joob axip, who ever aȝen-Job stood God, and hadde pees in him silf? And of þes harmes comen aftir pestilencis and hungris, as it is seid, and alle þes bigynyngis of sorewis, þat shal be bope here and in helle. Panne shulen þei pul ȝou to turmente, and oper þat wolen stonde wip trupe. And after þei shulen slee ȝou, and ȝe shulen be in hate to alle folk for my name. And herfore hap pe fend ordeyned to sende currours of hise lesingis to diverse rewmes and men, and move hem by hise tiþingis; and pus ben rewmes troublid, and men sclaundrid and disseyved. And herfore seip Crist, þat þanne many shulen be sclaundrid, and shal bitraie hem togidir; and oon shal hate anoper, and many pseudo profelis shulen rise and shulen disceyve manye. And pis semep to many men to be seid of false freris. And, for wickednesse shal be plentenous bope bifore and þanne, pe charite of many men shal þanne wexe cold; but he pat lastip to be eende shal be saif bi God. : And here it semep to many men, þat Crist spak of pis tyme, in which pþes two popis fiȝten þus togidir; for sip Crist is al witti, and lovep wel his Chirche, and tellip in Apocalips of many lesse perils, whi shulde he not tell of þis þat is so perilous? And clerkis hav a rule, þat a word seid bi himsilf shulde be understonden for pe more famous. Wel Y woot þat many preestis hav comen in Cristis name, and ech seide pat, I am Crist, but noon oþer as þe pope; and herfore seip Crist in þe same chapiter, þat þere shal be þanne greet tribulacioun, what maner was never fro þe begynynge of þe world to now, and shal not be after. For bodili turment is now ful greet, whanne oo pope sendiþ bishopis and many men to sle many men, wymen, and children, and for þe toper pope comen many agens hem; and cause of þis fiȝtinge is a fendis cause, for no man of erpe woot wheper of þes popis be a fend to be dampnyd in helle, or ellis þei boþe. And bileve techip us þat Crist reprovide Petir, for he wolde save his liif, þat was beter pan þes bope, and made him put up his swerd, and suffride pacientli, whanne he miȝte wip a word have vencusid

The danger to souls from the present state of things is the greatest of all, hem alle. And Crist techip bi word þe maner of a good herde, how he puttip his owne liif for his sheep; and so of bileve he is Anticrist þat puttiþ many pousynd lyves for his owne foule liif. And however Anticrist speke here, it is opynli Cristis lawe þat men shulden not fiȝte þus, ne for sich a cause; for ȝif þe pope shal be dampned, as God woot wheþer þei bop shal, panne men fiȝten for falshede in cause of a fend; and sich a cause was never herd so opynli aȝens treupe. But gretter tribulacioun is in dampnynge of soulis, which ben in false bileve of þes ypocritis; for bope sitten in Goddis temple and seien þei ben Cristis vikeris and hav more power þan even Crist hadde. For Crist had no power to graunte sich asoiling, and lyve on siche maner, as þes popis done. And so in many pointis þes popis feynen falseli þat þei passen in power oure Lord Jesus Crist. But Crist biddip his children to trowe not here neper pe ferper ne pe nerrer, but reste in oolde bileve. And not oonli where men fiȝten is þis persecucion, but in fer cuntreis bitwixe contrarie parties. And so, if men tellen Goddis lawe opinli in þis matter, how men shulden not fiȝte þus, but reste in old bileve, þe fend hap many proctours to pursue siche men; and so, sip consente is evene wiþ þe dede, þe more part of men is partener in þis dede. Many opere wordis seip Crist in þis chapitre which mai be applied to pis tribulacion; but oo word of confort tellip Crist here, þat þe daies shal be abreggid of þis fel pursuynge, for men pat ben chosen unto blisse of hevene. Oper men þat have tyme to expowne pis chapitle', and ben tauȝte of God, and meved for to telle it, and speciali ȝif þei seen þe dede acorde wip pe speche, mai telle more of Cristis wordis here. But holde we us in bileve, of which we ben certein. 'capitle, E.

Sermon 72 — ÞE GOSPEL OF MANY MARTRIS.

Nolite arbitrari.-MATT. x. [34.]

Chris not pe pis gospel techip men how þei shal riȝtfulli love God, and g makip martirs hardi to suffre for Cristis sake. And, for many ben cowardis to suffre in Cristis cause, and seien pat it is wisdom to lyve here in pees, and entermete not' of þingis þat wolen greve men, perfore biddiþ Crist his children not to juge þat he cam to sende sich pees here in erpe. He cam not to sende sich pees but swerd. pis swerd semep to many men not material swerd, or bodili fiȝtinge, þat Crist techip here, but wise wordis bope of repreef' and pacience, and suffringe for trupe, ȝif þat deep falle; for comunli in holy writt is swerd clepid word. And pis is a swerd sharpe on bope sidis, bope to kerve awey synne, and to nurishe virtues, for sich a swerd of wordis kervep and departiþ, and so plantiþ love, and puttip out cowardise. And for witt of pis gospel shulden men first undirstonde, pat bop pees and discord is on two maneres. First is veri pees bitwixe God and man; þe secounde is acord bitwixe man and his enemye. As, if þe fend and pi fleish and þe world acorde togidir, sich acord is clepid pees, al ȝif it be aȝens God; and þus on two maneres is taken striif or discord. Pis secounde is clepid pees, likyng to be fleish, and ȝit it is to a man venymous discord. And of pis pees spekip Crist, þat he cam not to sende it, but discord and fiȝting aȝens sich pees. And pus seip Crist þat he cam to parte a man aȝens his fadir. For he techip how a soule shulde more love God pan ouȝte ellis; and so love þat man shulde hav to God shulde passe love and lawe of kinde, for al siche kyndeli love shulde serve to be love of God. And so Crist cam to parte pe douȝter aȝens her modir; and þat he doip whanne fleishli wille holdip wip God aȝens pe fleish, as 1 entermete men not, E. reprove, E.

Human authority and af fection to be despised if they clash with the law and love of Christ. þei þat taken worldli fode ever in resoun, to serve God, and not to lustli fede pe fleish, for likyng þat is perinne. pe pridde tyme seip Crist, he cam to departe þe housebondis broper aȝens his wyves sister; and pat is done whan love of manhede of Crist puttip awei fleishli workis. And pus not oonli fleishli fadir but goostli fadir shulde be left, whanne þei ben aȝens God, for þat love shulde be kyng. ȝhe, ȝif þi pope or þi bishop or þi persoun bidde pee do pat God biddiþ þee not do, leve hem þanne and holde wip God. And we mai not seie to þes, þat þei mai not erre, ne be aȝens mannis soule, sip þei ben put to reule it;-certis so ben many pingis put bi kynde to helpe and reule, and ȝit yvel custom of mannis enemy mai turne hem to anoie pe soule, much more pes pree fadris þat ben more strange fro¹ man. And þus seip Crist, þat mannis enemyes ben his owne homely; for more enemyes hap no man þan is lust þat suep his fleishe, and moche more þes pree fadris, þat shulden helpe man to hele of soule. For ech þing þat lettip þis hele, and bringiþ in siknes of soule, is enemy to þis man, ȝhe, more þan he þat sleep his bodi. And to shewe pþat al þis reule stondiþ in skilful love of God, seip Crist moreover, þat whoso love his fadir or modir more pan Crist, he is not worbi of him, for he is not worþi to have Crist in hevene, bope God and broper. And so bi reule pat Crist ȝyvep here, bope fleishli fadir and modir shulde be lesse loved þan Crist, and if þei stireden aȝens Crist pci shulden be left, and dispisid, and moche more þes oper fadirs þat ben more strange to men. As, ȝif þi pope or pi bishop or þi persoun bidde þee fiȝte or ȝyve him of þi goodis aȝens þe resoun þat Crist hap ȝovun, dispise hem utterli, and holde pe reule þat Crist techip; and ever flee þis heresie, þat þes fadirs mai not erre here. And to pis witt seiþ Crist after, þat he þat lovep his sone or douȝler more þan Crist, is not worþi of him ; and pis is sop of fleishli children and of workes þat þe soule doip, for summe ben workes of þe soule, and summe workes of. þe fleishe. And ofte tymes in bope þes errip a man fro þe reule of treup, as ofte tymes is a mannis soule occupied to 1 to, E. • Namely, a man's pope, bishop, and parish priest.

lerne and teche worldli lawis; and God biddip pat his law shulde be tauȝt bifore pese. And pes men loven more her sones, pan pei loven Jesus Crist;-for it is oon to love him, and in dede to love his lawe; and so whoso lovep better goode gobetis, or lustli' workes pan he lovep dedis of Crist, he lovep more his owne douȝter pan he lovep pis holi abbot. And pus, he brekip his ordre for defaute of skilful love. the c Absenc sphri tyrdom And, for pis love is shewid in dede, and speciali in mannis We suffringe, perfore seip Crist afterward, þat he pat takip not his crosse, and suep him, is not worbi of him. It is seid ofte tymes bifore, þat þis cros pat Crist spekip of is redynesse of mannis wille to suffre for Cristis sake, bope to dispise alle erpeli pingis þat stretchip doun to pe erpe, pat is þe stok of pis crosse, and to dispise alle frendshipis bope of kyn and of pe worlde,-and þes ben clepid two armis of his crosse. And panne mannis love lokip freeli to hise Jesu above him; and defaute of pis cros bringiþ men alle maner of synne. And þis is cause whi men now ben not martirs as pei weren wont; for a man shulde weie' pis love, and loke pat he hadde pis crosse, and suede Crist in wille and dede, redi to suffre for his sake:- but what clerk wole not now leeve pe treupe of Goddis lawe, ouper for love of his fleish, or for love of pe world. And cause of pis defaute in love is scatering of Caes mannis love; for men loven cloutid ordris, and pat lettip moche love of Crist; and sum men loven worldli worschippis, and worldly lordshipis pat bringen hem inne; and sum men loven worldli goodis, bope for worshipis of pe 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 pat her love were hooli gaderid in him. And ech man, bop knyȝt and clerk, shulde be bisi to kepe pis lawe, and make oper to kepen it; or ellis pei loven not Jesus Crist. And what man pat hap pis cros, and seep Cristis lawe reversid, shulde putte him forp for love of Crist, and fiate wip swerd of wise wordis, and telle to men, as Joon Baptist, pat it is not leveful to lyve pus? And sip ech

I lusty, E. 8 weyyet, E. • worschip, E So E; A om. worschippis and worldly.

The messen. gers of Christ are to be received and helped. Heb. xi. 38-40, man shulde fiȝte þus wip him þat doip aȝens Goddis lawe, sich a synner wolde þenke anoon þat he moste do oon of þes two; or to sle siche a man, þat meveþ þus agens his wille, or ellis to amenden his lyf, as it is tauȝt bi Cristis lawe. And þus shulden sum men ben martris, and sum mennis lyf be amendid. But charite of manye is woxen cold, and þat makip þe Chirche bareyne; for litil fruyt growiþ in wynter, for coldnesse þat is panne. Who þat hap founden lyf for me, shal afterseip Crist ofte to meve And pus seip Crist afterward, þat, his liif shal lese it, and he þat lesep his warde fynde it in blis. pis sentence hise martiris to sue him, for no man myžte lerne here better chaffare or merchandise. For lese þi liif here for God in þe tyme þat is now present, and pou shalt trowe to fynde by lif aftirward in blisse of hevene. And bileve mot grounden pis dede; for, as Poul seip, bi þis wrouȝten martiris. And þus failen now in men, feip, hope, and charite. And, for men shulden not forsake to holden þis reule þat Crist ȝeveþ here, for drede of worldli sustynance, þat þe world shulde faile hem, herfore seip Crist to hise disciplis, þat, who ever resseyveþ hem resseyve him and his Fadir þat hap sent him, and who resseyvep a prophete in þe name of a profete shal resseyve mede of a profete. And so it is of oþer vertues. And he þat resseyveþ a just man, in þe name of þe first juste man, he shal take mede of þis juste man; and who ever ȝeve oo of pe leste of pes in name of disciple of Crist, ȝhe, a drauȝt of cold water, soþeli Crist seip to us, þat he shal not lese his mede. And þis vertue of Cristis wordis shulde meve men to helpe goode preestis, and to ȝyve hem of worldeli þingis, to done her office þat Crist biddiþ; for Crist mai not faile in wordis ne in dedis þat he hap ordeyned. For ouper defaute is in þe prestis, or her peyne is profitable; as sum maken a newe reule to charge pe peple in noumbre and spensis. And þes men moten tiedis falle¹ in peyne of her former synne; and þus cam in begginge and lying and failing of trewe preching. And to pes men shulden noon ȝyve goodis in name of Crist, as he biddiþ here, for þei reversen Crist as his enemyes, and traveilen not in name of him. 1 ¹ fayle, E.

Sermon 73 — PE GOSPEL OF MANY MARTRIS.

Egressus Jesus de Templo.-MATT. xxiv. [1.]

the dest prs gospel tellip, as oper bifore, how men shulden lyve in Christ þis world, and suffre persecucioun þat mut nedis falle here. Pe story telliþ, þat Jesu wente out of be temple, and his disciplis camen after him, to shewe him pe makyng of þe temple; for it was fallinge to his wordis þat he hadde seid bifore to þe peple, to wite, what Crist felide of þis makyng of þe temple. But Crist answeride and seid to hem; Se ȝe alle pes. Sopeli, Y seie to you pat here shal not be a stoon lefte upon anoper undistryed. And pis þing was fulfillid, wipinne fifty ȝeer after, for pe secunde and forty yeer after þat Crist was steied to hevene cam two princis of Rome, Titus and Vaspasian, and ensegiden þe citee, whan it was ful of men at þe feste of Paske, as Crist tolde bifore bi Luke. And þis oost envyrounede pis citee on ech side, and lettide pe peple to go out, and slewe þe folk, and at þe laste toke pe cite; and panne was þe temple distroied, and al þe citee was turnid, so þat þe mount of Calvarie was sette fer wipinne pe citee, whan it was bifore wiþouten. And so was not a stoon left upon anoþer undistroied, for all pe citee and þe temple weren turned to make newe citee. And bi þes wordis men taken þat Crist tolde litil by þe temple, or ony siche workes of crafte pat passen pe state of innocence; for clene liif wipouten siche is beter to Crist þan siche churchis. Alle siche profiten not, but in as moche as þei helpen þe peple to heere Goddis word, and betere pere to preie God; and þis is comunli betere don in þe eire under hevene, but ofte tyme, in reyny wedir, chirchis don good on halidai. foolis is ungroundid by Goddis lawe. be hill of Olyvete, þe disciplis comen and axiden Crist, to telle hem whanne þis shulde be, and whanne shulden be þe daie of dome. But Crist tolde hem of sounere perils, þat was betere hem to knowe, and lefte þis þing hid to hem, as it is told bifore. And pus curiouste of And whanne Crist sat on www

Three things hidden from We have knowledge enough to guide our lives. men. And so men seien þat þree þingis wole God have hid to God wole þat tyme of dep be comunli unknowun to men, and whanne þe daie of dome shal be. For men shulden ever more wake, and kepe hem from peril of synne, sip þei witen never whanne God hall come; so þat whanne he come he fynde hem redi to take pe jugement of God. For servauntis shulden biden þe Lord, and not þe Lord abide hise servauntis; but whanne ful tyme is comen to God, þanne fallip him to make amende. And sip God wole pat his tyme be hid, þei synnen gretli þat traveilen here to knowe pis tyme, and leven oper þing þat God wole þat men knowen and done; and þus, as it is seid bifore, popis ben gretli to blame þat menen þat þei shulden knowe pis dai, bi fool' graunting þat þei graunten. Pe pridde þing þat God wole have hid to men is privyte of his ordenance, wheþer God have ordeyned to save þes men, or ellis to dampne hem for her synne. And cause of þis is as bifore, for men shulden ever be redi to God, and ever serve þis Lord in drede, lest he dampne men at þe laste. And pus many men synnen in God aȝens his firste comandement, þat wolen not rise out of her synne, but dwelle þerinne, and chese ' a tyme; for Crist seip to false men þat he is Lord, ȝhe of tyme. And pus seip Crist, þat of þat daie no man knowep in þis liif, but aloonli þe Fadir of Hevene³, and two oper persones of þe Fadir; for þing proprid to be Godhede is þus aproprid to þe Fadir. And herbi it is not denyed to þe two Persones aftir. But if it acorde to þe Fadir, in as moche as He is God, it mut nedis acorde to be Sone, and also to be Hooli Goost, sip þei ben þe same God. But it fallip not þus to aungels, ne to ony oper creature, for in þat þat þei ben, þei ben divers from her God. And pus, whan þe Fadir hap ony þing in þat þat he is God, þe Sone and þe Holi Goost hav comunli þis same þing, siþ it is comune and propre to hem for to be þe same God. And 1 foole, E. • chesen bem, E. • No indulgence could conceivably be of any avail, except in the interval between death and the day of judgment; the writer means therefore, that by granting indulgences for specified terans 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.

þus þe general undirstonding of þe laste dai of dome shulde be knowe unto men, and special knowinge shulde be hid, and whanne and how it shal be. And perfore Cristen men ben apaied in knowing of Goddis lawe, for þat is ynow; to hem, and perafter pei shulden lyve. And ȝif þei ben idil from pis knowinge, God wole axe ful streite acountis. So ȝif a lord al witty as God ȝaf a man al þat he hadde, in noumbre and mesure and in weiȝte, to serve þis lord after þes goodis, pis lord wolde seie to pis servant, þat axide more pan were ȝnowȝ: Servant, holdist þou me a fool? how usist þou þat þat þou hast ? ne have Y not ȝove þee ȝnowȝ of cunynge nedeful to pee? And moche cuninge hast þou hid, and puttist it not in werk; and þou shuldist wite þat þee were better to worche after pis cuninge pan for to have newe cunninge, and þus to be idil wip þis. God is pis lord þat mesurip man bi cuninge þat he ȝyveþ to him, and wole þat man worche after þis cuninge; and þus shal man occupie him, and not aboute newe cunnynge, and leve pe work þat he shulde do. And þus synnede¹oure firste fadris, bi byheste þat þe fend hiȝte hem, þat þei shulden not die to ete pus, but be as Goddis, knowing good and yvel; and þus synnep ech man þat is slow in Goddis service, for he leeveþ to putte in work þe witt þat God hap ȝovun him, and languishiþ after a newe cunninge þat comep of his idilnesse; and þis is a sinful ende, þat mote nede bring in peyne. And so we synnen comunli here bi þe firste synne of þe fend, and aȝens pe witt of God, as ȝif we wolden be al cunnynge. Penke what witt þou hast of God, in which þou art now ydil, and putt wiseli þat witt in work, and holde pee paied of Goddis grace; for ellis pou takist þis grace in veyn, and runnest in dett.aȝens þi God. And pis is a comune synne in prelatis, boþe more and lasse; Abuse of for God hap ȝovun hem witt in mesure, how þei shulden profite to his Chirche, and þei disusen ofte þis tresour, and languishen after witt as fendis; for pe presumen and tempten God, and graunten pardoun for longe tyme, and þei witen never where God hap ordeyned þat þis pardon mai stonde bi him. And pus if men wolden wel examyne dedis ungroundid in holi writt, þei ¹ synneden, E.

: The pastoral office threefold. shulden shame of þes dedis, how þei ben agens God. Trowe we not, þat Petre wiste how he shulde spende Goddis tresour, and how he shulde after, wip Goddis goodis, do profite unto his Chirche? Who dar putt on Petre pis synne, þat he was necligent in þis, þat he sparide Goddis tresour, þe which popis profiten wiseli now? And þis shulden alle men, but algatis prelatis, overse her astait and her liif, wheþer it be acordinge to Goddis lawe or after customes of pe fend, and contynue þing wel don, and mende þat is amys. And siche a rekenyng shulde a man make ech dai wip him silf, for pis is a comun word þat many seintis have in mouþ;-ech tyme þat God hap ȝovun þee, God wole axe ful sharpli how þou hast dispendid it; wel in his service, or amys. And þis rekenyng shulde ech man drede, but speciali þes hiȝe preestis; for her office is more perilous, and more medeful ȝif it be wel. perfore is nede hem to wite what dedis þat þei shulden do, and algatis fɗile not in her work, for peril þat wole come perof; sip synne of hem turneþ to harm of many sheep þat þei shulden kepe. And however þat men feynen her office, it is toold in Cristis lawe, how þei shulden be occupied in þre officis of sheepherdis. Pei shulden wiseli lede her sheep in sound pasture of Goddis lawe, and pe sheep þat weren scabbid heelen, and stablen in good liif, and algatis putte her liif to save her sheep aȝens wolves. And þes herdis shulden flee sich tyme, in which peeves sleen þe sheep, and coveiten more pe wole of hem, and þe donge, wip oper goodis, þan þei coveiten her soule helpe; for þis is a wolvis entent, and ȝif þei taken pus pe office of herde, þei ben wolves at þe bigynynge. And so þis tyme is wasted to hem, in which þei traveilen, for her hie stait, or for coveitise of. richesse or ony oper þing oþer þan Goddis worship, or oper þan profite of her sheep bi þe reulis of Goddis lawe. And þusif þei hiden Goddis lawe, and hiȝen her owne lawe for þis eende, þei lesen her tyme to þer dampnynge, and to harmyng of her sheep. Sich ping shulden þes herdis þenken; for þei moten nedis reken wip God, sip tyme is a preciouse tresour, þat God ȝevep to dispende wel. And tyme shal comen whanne we dien,þat we hadden lever to have a dai pan al þe worship or richesse þat hav fallen us in þis world. And þanne our jugement shall

be hool, and wille a þing after þat it is good. Siche oversigt of oure lyf, and speciali of hiȝe prelatis, helpip þis Chirche, and makip hem to drede God and serve him¹.

Sermon 74 — OF MANY MArtris.

Dicebat Jesus turbis Judeorum.—Luc. xi. [29.]

The ki and the der's Pis gospel tellip what prelatis shulden do, and whereof pei shal be reproved. And his wole bringe in martirdom, bope dre in o man and in anoper. And pus is told of martirdom þe begynnynge and be ende. Crist spake here to princis of prestis and to be comuns of Jewis, for in bope þes was pe kynrede which slow; þes martirs. per ben two kynredis pat Crist spekip ofte of, þe kynrede of Goddis children, and kynrede of fendis children; and at þe bigynnynge of þis world bigan þes two kynredis. pe firste kynrede of martirs bigan in a man at Abel; þe secounde kynrede toke bigynnynge at Cayn; and þes two kynredis shal not faile bifore þe dai of dome come. pe laste seint þat shal lyve here shal be of pe firste kynrede, and þe laste pat shal be dampned shal be of pe toper kynrede; and þes kynredis ben scatirid among many folke, ne þei gone not bi lyne of blood, but bi medling bi lynes of kynde. But pe firste kynrede hadde bigynnynge bifore þe toper, for it bigan at Adam, sip Adam is saved. Pe toper began at Adames sone, þat slow; þe firste martir. But, for Adam was not martir, þus slayn for Goddis love, and martirs ben þe moste and beste pat ben in pis kynrede, perfore it is marked to begynne at Abel; for þe toper kynrede was sum maner cause of þis forþer. And, as many men supposen, aboute þe daie of dome shal þis firste longe lyve here, whanne pe toper shal be aweie; for bi vertue of Crist, þat is begynnynge and endinge, shal men þikke turne to him, and leeve þe fend wip hise workęs. 1 serven bim wel, E. E reads ben medlid. So in E; A has turbas, • For bi medling

John xvi. s. But leve we now þis mater, and sue we þe storie of þe gospel. Crist grette þis kynrede and seide; Woo be to you þat maken þe graves of prophetis, and youre fadris killiden hem. Certis ȝе beren witnesse pat ȝe consenten to her workes; for al ȝif þei killiden hem and ȝe maken faire her sepulcris, nepeles ȝe wolen kille Crist, þat is heed of martiris. And bi pis polishing, ȝe tellen ȝour ipocrisie, bi which ȝe florishen ȝoure synne in killinge of martiris; for, as Crist seip to þis kyn, þei demen in þis to obeishe to God. And Caiphas þat ȝaf ȝou conceil seide, it helpiþ o man to die¹ for pe folk; but al if þese wordis weren sop, ȝit pis ypocrite seide hem falseli; and so pis kynrede bi her ypocrisie telde how pei wolden kille Crist. And pus seip Crist here; ȝoure fadris killiden þes prophetis, and ȝe bilden her sepulcris, as who` seide, we wolen amende; but as Crist seip bi Matheu, þei þenken þei wolen fille pe mesure of þat þat her fadirs bigan, in killinge of pe heed of prophetis. And herfore tellip Crist to hem, how þe wisdom of God seide of pis kyn; I shal sende to hem prophetis and apostlis, and of þese shal þei bope pursue and kille. pe Jewis killiden not alle pe apostlis, for Joon was not pus killid, but þei killiden James, and pursueden oper in oper contreis: so pat pe blood of alle prophetis, fro pe begynnynge of be world, be sout of his kynrede, sip þis hap done hem alle to dep, fro pe blood of juste Abel unto pe blood of Ȝacharie, which pis kynrede killiden, bitwixe þe auter and þe temple. It is no nede to trete which was þis Ȝacharieª, and which Barachie was his fadir, and whanne þis martirdom was done; for sip o persone hap mony names, and Crist takip sum tyme þe witt of þe name, it is noo drede pat ne Crist seip sop here, as nediþ us to knowe it. And, for þese prestis shulden printe betir þes wordis in her soulis, perfore Crist rehersiþ to hem, and seip on pis maner; ȝhe, I seie to you, pis blood shal be souȝle of pis kynrede. For alȝif þis kynrede hadde two divers 1 bat o man dye, E. There has been much dispute who this Ȝacharias was. From 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 Ȝacharias, the son of Jehoiada (a Chron. xxiv. 20, 21).' Smith's Bib. Dict. Article Ȝacharias.' •

partis:-be firste slew martiris from Abel unto pis Ȝacharie, be secunde slouȝ martiris fro Ȝacharie to be laste;-nepeles bope alle pes killeris and martiris pat ben killid maken two kynredis, and ech helpep oper. For as seintis taken part and helpe of oper seintis, so shrewis taken part and harm of her felowis. pape And Crist gretip hem after, for po pat holden hem wise men, and seip; Woo be to you, wise men of pe lawe, pat token aweie be keie of cunnynge, and ȝe entriden not inne; and oper men pat entriden ȝe have forfendid. And here streynep pe pope, En what ping is pis keie; and he wole algatis have pat it is not cunnyng, for often tymes mony oper pan popis han moch more cunnyng, and ȝit han not pes keies. And herfore he feynep þat þes keies ben poweris, bop uper clerkis and eke upon seculers;-power of jurisdiccion, and power to assoile and bynde. But many men penken here pat pei shulden more trowe to Crist pan to many Pope Joonis', for he is suspect here. Crist clepip pis cunnyng here, pe keie of cunnyng, and alle pe fendis in helle shulden not move to denye Crist. Des feyned poweris mai not be proved ne perceyved in dede; and perfore ben þei feynid, and by cautelis of ypocritis is pe folk bigilid. And þus trewe men seien here, pat per ben two keies: pe firste is keie of cunnynge, and be toper keie of power. pese keies hadden Peter and many oper apostlis; but Peter hadde prerogatif bifore hise oper breperen. pis cunnyng was not speculatif, of gemetrie, ne oper sciencis, but practik, put in dede, how men shulde lyve by Goddis lawe. And after pis science cam power to bynde and unbinde; and to whom God grauntip pe first he grauntip pe secounde. And oonhede of þes keies was not oonli ȝovun to Peter, sip hevene was open to oper folk in cuntreis pat Peter cam not inne, bi keies pat Crist af to oper apostlis. And so pese feynede keies ben keies of hells, gif pei open helle gatis to children of pride; and if pis pope hav cunnynge to pis work, he is maister of þes keies. For God wole ȝeve cunnyng to teche his weie to hevene to whom ever him likip; and he is Petris viker, alȝif neiper fendis ne cardinalis putten him in his trone.

1 Popis Jons, E. So E; mowe, A.

Whanne Crist seide pese treupis unto pes hie prestis, Phariseis and men of lawe stoden gretli aȝens him, and stoppiden his mouþ wip many false wordis, and lettiden Crist to speke more, as a man þat spak blasfemye. And herfore pes lawyeris, for þes wordis of Crist, layen in awayte more to do Crist to pe dep. And God wote where pe court wolde pus shape for men, þat seiden sharpli to hem pis sentence of þe gospel; and if þei done, þei ben panne of pe secounde kynrede. For pis kynrede lepip from oo folk to anoper; for it is now among Jewis and now among hepen men, and now comeþ aȝen, as þe fend hopip victorie, and failing of Goddis lawe, and growinge of mannis lawe. For noping is beter post to likyng of pe fend. And sip þis kynrede is now moost among prestis, as it was in Cristis tyme, trewe men shulden speke to hem sharpli as Crist dide. For pe fend hap hem moost helperis in þis cause, and makeris of martiris bi pursuynge and sleynge. And ȝif þei senden men to hevene, þat is on wrong maner; but þei senden men evene to helle, as to her owne hous, for þei have exilid Goddis lawe, bi which þei shulden worche, and brouȝt in þe fendis lawe bi which þei rengnen. And after seip Crist, how pes lawyeris aspieden how bei myȝten take out of Cristis moup for to accuse him, and so do him to deep; and pus pese ypocritis feyneden to fulfille her law. And pus it is to daie of þes hiȝe prestis; for þei hav newe lawis maad biside Goddis lawe to dampne men to dep as open heretikes. And to do pis dede þei counseiliden not wip Goddis lawe, but wip foundun' heresies þat hemsilf holden, þat þei mai not synne ne erre in siche jugementis. But þei jugen for heretikes al maner of sich men þat seien þat þei shulden sue Crist, and leeve her worldli liif. ȝif þei leven Cristis liif, and ȝeven hem þus to lordship, þei ben þe fendis children and open Anticristis; for þei mai not be Cristis children, but ȝif þei 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 þei doren be martiris. founden, E

Sermon 75 — IN FEESTIS OF MANY MARTRIS.

Egrediente Jesu de Templo.-MARK Xiii. [1.]

pis the dest of Jerma pis gospel tellip, as oper bifore", how Crist mesuride his Chr disciplis, bope in wit and wille, to suffre for his love. gospel telliþ, as oper bifore, how Jesus wente out of þe temple, and oon of his disciplis seide to him; Maister, loke what stoones and makingis ben of þis grete temple. And Jesus answeride and seide to him :-Seest pou þese grete bildingis. Þer shal not be a stoon lefte upon a stoon, þat ne it shal be distried. And whanne Crist satt upon pe Mounte of Olyves, aȝen þe temple, his disciplis axiden him, þes foure bi hem silf, Peter and Joon and James and Andrew :-Telle pou us whanne þes þingis shal be don, and what tokene shal be, whanne alle þes shal bigynne to have an ende. And Jesus answeringe, bigan to seie to hem; Sce ȝe first þat no man disseyve ȝou; for many shal come in my name, and seie pat Yam he pȧt governep holi Chirche, and þei shal disseyve many. But whanne ȝe shal here bateilis, and opynyons of batels, drede ȝe not, but be ȝe sadde in bileve. Moo opynyons of batels, herden we never; for men wiþ þe oo pope seien þat it is needful to fiȝte wiþ men þat holden wip pat oper, and pei wip þe toper pope have contrarious opynyons. And ȝit men wiþ oure pope hav þis opynyoun; þat prelatis and prestis shulden fiȝte aȝens be toper pope, and men þat holdip wip him, but if þei converte hem. Sum of us have þis opynyoun; þat preestis shulden not fiȝte, but move men bi resoun and Goddis lawe to treupe, and preie mekeli for men þat þei do after Goddis wille; and þat it is not bileve þat oþer þis, or þis, be Pope; for ȝif he shal not be saif, he is noo part of holi Chirche. And so þis is no cause to Cristen men to fiȝte inne; but raper shulde bope pes popis go mekeli to be emperour, and renounse al her lordship þat þei have of seculers; and siþ * See Sermon LXXI. вȝ Rumor wars be the adh of the popes.

Interpretation of the gospel, lyve a pore liif as Peter and Poul diden, and algatis move no men, ne counseille hem, for to fiȝte pus. And in þis opynyoun resten many meke prestis. In¹ oper pointis of þis mater ben an hundred opynyouns among clerkes, and lewide men, and alle ben of bateiles. And after, seip Crist, þat alle þes moten ben, but ȝit is noo eende, to make pe dai of dome. Folk shal rise aȝens folk, as Sarasins aȝens Latyns; rewme aȝens rewme, as Inglond' aȝens Franches; and erþe-dene* shal be, bi placis, and hungris, as men hav feelid a. pes ben bigynnynge of sorewis; and perfore loke wel ȝou silf, for þei shall bitraie ȝou in her counceilis, and in her sinagogis shal ȝe be belyn; and bifore kyngis and justices shal ȝe stonde, for me, in witnes to hem. And in alle folk moot first be prechid þe gospel. And pis ordeynede Crist of his grete wisdom; for bifore þei hadden killid þes hooli apostlis, þer was no maner of folk, Grekis ne Latyns, ne barbares, pat ne pei hadden þe gospel of Crist prechid unto hem. And whan pei shal lede ȝou, and bitraie you to jugis, þenke ȝe not bifore bisili, what ȝe shal speke; but what shal be ȝovun ȝou in þat hour, speke ȝe þat, for þat seip God. For ȝe ben not spekinge, but be Holi Goost, sip ȝe ben hise instrumentis, and he spekip first;-0 broper shal bitraie his broper in to his dep, and þe fadir shal bitraie his sone, and þe sones shal rise aȝens her fadris, and do hem to deep. And ȝe shal be in hate to alle men for my name; but he þat lastip to be eende he shal be saf. Pe lettre of pis gospel is told bifore, and so it is ynow; here So E; om. A. s one, E. Englonde, 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 ios. the quarter:-1315, 1318, 1321, 1351, 1369. Again,-It rose above 98. in 1294 and 1370:' 'above 8. in 1293, 1314, 1350, 1363, 1367, 1374, Fraunce, E. 'erbedone, E. 1390.' In the years 1381-1386, within which these sermons must have been composed if Wyclif was their author, the price of wheat was remarkably low. These statistics refer to the southern and midland counties, and are thoroughly reliable. Either then, if Wyclif wrote the sermon, 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.

to telle pleyne storie. Here men moven liȝtli, sip Crist tolde alle þes perils, it semeþ þat þei mut nedis be; but who myȝte panne lette hem? Here men seien comunli, þat al þing mut nedis be, and ȝit men moten nedis aȝensstonde many of þes; and so þei moten nedis have mede of siche aȝenstondinge. For as we moten nedis preie for pingis þat nedis moten be, as shewen þree pe firste axingis of þe Pater noster; so we moten nedis enforse aȝens þingis þat nedis moten be. And of sich enforsinge mote nedis come mede; for ellis shulden no men lette yvel to come; and mede in aȝenstonding, and conseillinge to goode, weren al aweye bi pis lewide resoun. And, for alle þes ben false, and many oþer þat suen, enforse we aȝens yvel, and preie we for goode, alȝif God have ordeyned þat þei moten nedis come. And, for men shulden do pus, perfore hap God ordeyned, þat comynge of many sich pingis ben unknowen to men. A predestina rian objection answered. But here men douten over þis, of ordre of þis help to pe Church-refris Chirche; but here seien Cristene men, pat no man shulde doute to helpe pe Chirche, but alle men shulden help it here, ech man on his maner; sip God tellip us bi his lawe þat þis is his wille. Seculer lordis shulden helpe here principali, for many causis. Oon, for God hap ȝovun hem swerd for to helpe his Chirche bi strengþe, and strengpe wip mennis drede is nedeful to do pis dede. Also lordis of þis worlde ben po, to whiche þis harm is don, who shulde stonde more for þis cause, þan lordis þat hav lost his lordship. Also, þat man þat hap synned shulde algatis make aseep; but þe generacion of lordis bi folie brouȝt in þis wrong, and herfore it fallip to hem to make aseep for pis synne. And þus shulde knyȝtis knowe, how þei shulden stonde for Goddis cause, and not al oonli kille men in mennis cause, as boucheris. pei shulden have shame how þei ben hardi in cause of þe world and of þe fend, but in þe cause of God þei ben bop cowardis and foolis. And nepeles þis lord doip worship and profite to knyȝttis þat serven him, and þei mai not denye pis, þat ne for blyndenesse and cowardise holdip pe fend agens God pis lordship þat þei shulden have. But over þis, men have doute what ordre men shulden have, and where men shulden begynne to worche, in iust restoringe of

should begin at Rome. Spiritual arms alone should the schism. þes goodis. But here men seien, sip þis wrong is brood sprad in Cristendom, and Goddis oost shulde be myȝti to do þis dede aȝens pe fend, in many placis shulden men worche on pis weie to helpen her modir. But sip þe nest and heed hereof is at Rome, where it bigan, it semep to many men þat at Rome shulde pis riȝtting bigynne; and so shulde pis heed be stoppid to feyne censuris agens God, and fere foolis bi cursingis for þei fulfillen Goddis lawe; and wip þis bope lordis and comuns mai lette freris to harmen þe Chirche. And pus were Goddis word sop whanne he spekip to þe fend, and seiþ, a woman shal disquatte' his heed. And Marie helpe' pe Chirche pat it be so. For if richesse and worldli lordship weren taken aweie from prelatis and preestis, moche of pe fendis pride were abatid in pes 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 ȝit men douten wheþer þei shulden fiȝten in þis cause aȝens be used to heal her enemyes;-speciali, sip Crist movede two princis of Rome for to fiȝte, Titus and Vaspasian, þat distroieden Jerusalem. Here men þenken, þat Cristene men shulden not fiȝte but if Crist bad hem; for Crist seide þat his yoke is softe and his charge liȝt to bere. And so neiper bodili swerd neper oper armes, ne fiȝtinge shulde be here usid of Cristene men; ne oper lawe but Goddis lawe, and lordis drede, and manassing to cierkis þat wolden aȝenstonde. And to bindinge and prisoninge of hem shulde alle maner of men helpe; but bi Goddis grace þis shulde not falle, sip clerkis shulde helpe here in Goddis cause, and feyn to be dischargid of erpeli goodis, þat þei beren now. And panne þei shulden go liȝt to hevene, and drawe þe world after hem; þer þei doppen now to helle, and drawen many men wip hem. Freris shulden help in pis cause, sip þei ben groundid in poverte, and þei have but temporal goodis", be which ben knytt to her hertis. And shortly alle maner of men, ȝhe, prestis bope more and lesse, shulden helpe here in Goddis cause, for love þat þei shulden love her modir. ¹ disquale, E. 'belpe Marie, E. • As opposed to lands or lordships. 'fayn, E.

• But now þei clepen good, yvel, and harm, profit, and bondage, fredom; but panne shulden bei wel witen how al pat helpip to hevene is good, and al þat shulde be by Goddis lawe were free and helpli¹ to pis eende. And pus pe lord preisiþ his baili, for he forȝaf to his tenaunte fifty barels of oile. And so pis ȝifte was riȝtful, sip þis lord is God himsilf; and þis tenaunte is kynde of clerkis, for þei shulden ȝeve devocioun, and be paied of litil corna. For, as Poul techip, þei shulden holde hem paied wip bodili fode and hileyng. And pus shulden preestis preche to lordis, to holde hem paied of worldli goodis, and sette her wille in hevenli goodis, which wille shulde make hem liȝt to hevene. But þe fend hap stranglid þese houndis wip talwe', þat þei mai not berke. And pus sip seculer men shulden be moo þan prestis shulden be, and prestis shulden have, by titil of almesse, her sustenance of pe peple, wipdrawing of her service agen shulde move to wipdraw þes goodis. And whoever agenstondip þis sentence is unlawful aȝens God. And so men shulden graunte in dede to obeishe to be pope, as pe peple obeishide to Petre, and as Goddis lawe wole axe; but it were to myche to pass pis, for þanne men obeishiden to pe fend, sip Goddis lawe shulde be reule, and teche how God wole þat men obeishe. And sip þe freris accusen þe court, in matter of þe sacrid oost, and saien þat it techiþ þat þis oost is not Goddis bodi, but accident wiþouten suget þat alle men knowen not, men shulden axe pis treupe of his court wip good grounding b. And ȝif þis court faile in þis, þei failen in · ¹belpib, E. 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 measures of wheat that he had to render to his lord, but they should rejoice in being permitted to keep an abundant measure (fifty out of a hundred barrels) of oile, or devotion? See Serm. LXXXV. • The general drift of this remarkable 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), appointing 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 concerning the Eucharist, and condemned that of Wyclif. This is called by the writer, accusing the Court of teaching the said doctrine; because, The pope obeyed, as far should be as consistent with the laws

the Eucharist. moost þat þei shulden do; for þei shulden teche men bileve þe The doctrine of which is ground of Cristis ordre. But Crist seip wiþ many seintis, þat þis oost is Goddis bodi, al if it be breed in his kynde, as Poul techip ofte tymes. pus shulden rewmes stoppe first fruytes, and avaunsing of Cardinalis, wip oper spoilingis of þis court, bi pe which rewmes and peplis ben chargid. And ȝif men seie pat rewmes mai not defenden hem fro sich spoiling, certis þanne pei ben to feble to defende hem from oper enemyes; and ȝif cowardise lette hem, bi feynynge of Anticrist, þanne þei ben to unstable for defaute of bileve. For neper God ne man mai noie, and moche more alle fendis of helle, but gif þe law of Holi Writt accuse men¹ aȝens God. The duty of watchfulness.

Sermon 76 — PE GOSPEL OF OON CONFessor and Bishop.

Vigilate, quia nescitis qua hora.-Matt. xxiv. [42.]

PESE gospellis ben passid þat fallen to þes martiris, and now comen gospelis þat fallen to confessouris. And so pis gospel techip a wisdom of Crist, how men þat have cure shulden kepe þer sheep; and þis lore perteynep to moo þan to preestis, but pei shulden kepe passingli þe lore þat Crist techip here. Crist biddiþ first þat hise servantis wake, for þei witen never whanne þe Lord is to come. And it is knowen to men þat Crist spekip here of wakinge fro synne, for þat is þe best wakynge, and pis beste Lord spekip of beste þing; for as creaturis tellen a man his God, so pingis of kynde tellen men how þei shulden serve God. It is knowen to clerkis þat man hap fyve wittis, and stopping of þese wittis bringiþ in sleep to man; and þanne man is half 1 bem, E. as he goes on to say, Christ and many of the saints unmistakably tanght bis doctrine. He 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 nation, 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. •

deed, and unable for to worche or to defende himsilf aȝens enemys þat wolen harmyn¹ him. Pese wittis ben clepid siȝte and heering, smelling and taist, wip groping; and alle þes shulden be fed wip God, þat mai never faile fro mannis witt. But stopping of love wip worldli þingis lettiþ mannis heed to perceyve God; and so, as clerkis seien, þes fyve wittis comen of a vertue wiþinne in þe heed, and ȝif a man bi sleep be lettid in þis virtue, ouper bi fumes, or drunkenes, or oper cause, þes fyve wittis ben stoppid and wanten her worching. And letting of pese fyve wittis is clepid mannis sleep. But al þat man hap is ȝovun to him of God, for to serve his God, ouper worching or suffring; and ȝif he leve þis service, þanne he slepiþ goostli. And wit wiþinne in mannis heed, þat is God himself, mut move his out-wittis to worche as þei shulden; and so al þat lettiþ man to be moved pus of God bringip in sleep of synne, and lettip him to wake. And so erpeli fumes comyng fro þe stomak ben grete cause of þis sleep, and lettip helping of God; for God dwellip not wip man bisi aboute erpeli þingis. But worching of a mannis soule aboute siche þingis makiþ worldli fumes lette❜ a mannis resoun to knowe hevenli goodis, and wake wip hise wittis; for sich a man loveþ more goodis of þis world þanne he lovep his God, for on hem his wille is more sett. And perfore clepip Poul þese averouse men, serveris of mawmettis, and brekeris of Goddis heestis; and alle wittis of sich men slepen fro Goddis service. We shulden wake to resoun, and knowe þat our siȝte is ȝovun us of God, to serven him and oure soules; and ȝif we failen hereof, for synne þat we ben inne, we misusen oure siȝte, and slepen wip it. Siȝte is ȝovun to man as hiest out-witt, for to sue his profite, and flee þing þat harmeþ him; and þingis þat ben bifore him, þe which he shulde do, shulde a man wel knowe, and take to him þe profitable. And pus, as Crist techiþ, men synnen in siȝte of wymmen, for he þat seep a woman for to coveite her, he hap in þat done lecherie in his herte. For, as Crist techip, þe rote of a man's synne is wiþinne in his herte bifore pat it be in dede, and herfore men shulden flee cause þat þus bringiþ synne to mannis herte. Pe * and lettip, E. 1 barmen, E. om. E.

: John ii, 16, Sins of hearing. L. 17. synne of siȝt is not þus oonli in lecherie of fleish, but it is also in coveitise of worldli goodis; as whanne pou seest erþeli þing, and coveitist to hav it, agens þe wille of pi God, pou synnest þanne in þi siȝte. And pus seip Seint Joon, þat in coveitise of iȝen is understonden al coveitise of oper wittis aȝens resoun. Ne a man synneþ not in siȝt, al oonli on þes two maneres, but whanne he is idil in his siȝt, and aspiep not his profit; as sum men loken to veyn plaies, and many siȝtis of worldli þingis, þe which profiten not to her soule, but raper doip hem harm. And siȝt is þe first witt stoppid whanne a man slepip. Sopeli we shulden ever loke upon God, as we mai here seen him bi mirrour, in a derknes of þingis þat he hap maad; ȝhe, boje niȝt and dai, slepinge and wakinge, shulde we þus þenke on God and his lawe. Pe secounde uttir witt is heeringe of man, þat is brougt many weies in to sleping of synne. For God hap ȝovun us þis virtue for to heeren him, and so to heeren pees and charite pat he spekip in us; but men ben now redi to heeren of unpees, batailis, and strives, and chidingis of neiȝboris; and cause of sich heeringe is assent to siche þingis, for litil worldli wynning and lesyng of pees. And bi sich heeringe men mai knowe whos children þei ben. We shulden witen þat heeryng was graunted to man for to cunne his bileve, as Seint Poul seip; and so bileve is of heering, and heering is by Cristis word. And for pis, Crist wole þat men preche pe gospel; and for pis hap kynde ordeyned þat heering shulde be in a sercle, bifore men, and bihinde men, and on¹ech side of men, as bileve is of treupis, bifore us, and bihinde us. And to oure bileve shulde we shape oure heering. And þis is o defaute þat men have in heeringe, þat þei wolen gladli heere fablis, and falsehedis, and slaundris of her neiȝbouris, al ȝif þei knowen hem false. But al ȝif sich telleris ben moche for to blame, nepeles sich heereris ben hatid of God. For kynde hap ȝovun to men to heeren voicis in þe eire, and not in erpe bineþen us, where voices comen not; in tokne þat we shulden ȝyve oure wittis to trowe þing þat mai be in eire, pat is aboven us, which ¹ So E; con, A.

þing profitip to oure soule. And if we heeren sich falsenes pat we wite profitip not, we shulden not heeren but wip peyne, and trowe not perto, and algatis fie sich men þat tellen sich talis; for God hap ȝovun us hecringe to heeren his workes, þat ben moo and sutiler pan þis witt wole suffise to. the deaf and dumb man. And herfore be gospel tellip how Crist dide a miracle, and care of heelide a deef man and domb upon þis manere: Crist toke him aside fro pe comune peple, and putte his fyngris in his eeris, and wip his spitting touchide his tonge, and ȝaf him panne vertue to heeren and to speke. God here techip man for to fle fablis þat ben in comune peple, and take hede to him. pe sutil workes of God ben hise smale fyngris, þat men shulden heer and trowe, and perwip fede per wittis, and wip sich savery treupis occupien her speechis. And þus mai we þenke how we ben deffe and dumbe; but we shulden wip þes two wittis wake to oure God, for he wole have rekenynge, bope in oure dep and at þe daie of dome, how we have dispendid vertues þat he hab ȝovun us. And sip we witen not whanne þis rekenynge shal falle, it is a greet wisdom to wake aȝens þis tyme; and herfore seip Crist, pis ping wile we wel, pat ȝif þe hosebonde wiste whanne be beef were to come, certis he wolde wake, and suffre him not to myne his hous ª. pis peef is þe fend, joyned to man, to tempte him, and to harme him al þat he can, and speciali in tyme þat þis man shulde die; for if he take peefli virtues fro þis man in hour of hise deep, he doiþ þise þefte moost. And ȝif he have maistrie to sle siche a man, he chesiþ sich a tyme whanne he is moost unredi; and panne he is ful bisie to bringe in þe worste synne, for þanne his ful victorie is endid in þat man. And here men douten comunli, what hour men shal dien, wheþer God shal take hem in her beste tyme. But here we shal wite, þat alle po þat shal be saif waken in hour of her dep, and over comen þe fend, and suffren him not þanne to undirmyne her hous. And so þes men dien, whanne þei ben moost ripe. But if þe fend lede hem þanne as his owne servantis, and þei shal be dampned, he waitip him a tyme whanne he trowip best In the first Wycliffite version--' suffre not his hous to be undirmynyd.”

The faithful servant. to overcome pes men; and so þes men dien in her worste tyme, for in tyme þat þei have pe synne pat evermore shal laste. And þat is be worste yvel, þat God mai suffre to be; for God mote nedis punishe þis synne in helle wipouten ende. And for þis peril of pis þeef shulden men waken warli; but, for þis harm of pis peef is not but bi Goddis jugement, perfore seip Crist to warn alle men; And perfore be ȝe redi, for in þat hour þat ȝe hopen not Crist is to come. For, as it is ofte seid, deep is pe pridde pinga þat 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 doiþ his meyne, perfore seip Crist pus: Who, trowest pou, is a trewe servant, þat þe Lord hap put to be upon his meynè, þat he ȝyve hem mele in good tyme to ete? pis Lord is God himsilf, and we ben hise servantis; þis meynè of his Lord ben alle oure wittis, which we ȝeven mete for to serve God, whanne we leden hem bi resoun to profite to oure soule. Blessid be þat servant, þat whanne his Lord is comen, he hap foundun him doinge so unto þis meynè; sopeli Y seie to ȝou, þat he shal putte him upon alle hise goodis, and make him his eire. Pat man þat doip pus shal come to hevene, and þere shal he be Cristis eire, and ful lord of Cristis heritage; and pis lordshipe shal serven to alle Cristis children. The parable of

Sermon 77 — ÞE GOSPEL of oon ConfeSSOUR AND BISHOP.

Homo quidam peregre proficiscens.-MATT. xxv. [14.]

pis gospel tellip a parable pat Crist tauȝte his disciplis, and, in hem, alle Cristene men, how þei shulden chaffare here. And þis parable tellip pe resoun whi men shulden wiseli chaffare þus:-A man, seip Crist, goinge a pilgrimage, clepide hise, servantis, and ȝaf hem his goodis. And oon he ȝaf fyve besauntis, . See p. 336.

and two to anoper, and to anoþer von, ech on after his owne virtue. And whanne he hadde delid þus, he wente anoon his pilgrimage. And of þes pree servantis, þe first, þat hadde føve besauntis, wente and wrouȝle in hem, and gat oþer fyve; þe secounde, þat hadde twn besauntis, wan oper two; but he þat took oon, wente and dalf' in be erpe, and hidde pe monie of his lord wiþouten encreese. And after long lyme cam þe lord of þese servantis and rekenede wip hem. And be firste, þat hadde fyve besauntis, cam to þe lord and offride him oþer fyve, and seide; Lord þou ȝavest me fyve besauntis, lo I have geten over oper fyve. And his lord seide to him; Wel be þe, good servaunt and trewe; for þou was trewe of lilil, upon many þingis Y shal putte þee; entre in to be joie of pi lord.. pe secounde cam nyȝe þat hadde two besauntis, and seide; Lord pou ȝavest me two besauntis, lo, oþer two have Y wonne ouer. And his lord seide to him; Wel be pee, good servaunt and trewe ; for þou was trewe of fewe þingis, Y shall putte bee upon many pingis; entre into joie of þi lord. pis o man þat wente pus in pilgrimage is comunli seid, oure Lord Jesus Crist, for he is o man among alle opere. His wendinge 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 þis o man is clepid dwellinge in pis world bi manheed of Crist; for þis was strange pilgrimage to Cristis Godhede. And algatis in pis pilgrimage clepide Crist hise servantis, and ȝaf hem his goodis to profite wipal. But pese pre manere goodis ȝovun to þes pree servantis, is comunli understonden upon two maneres, as doctouris varien in þese two pilgrimagis. For as a man is two pingis, þe spirit and þe bodi, so Crist is two kyndis, pe Godhede and þe manhede. As anentis his Godhede, his waundringe here, is pilgrimage; and as anentis his manhede, his steynge to hevene is pilgrimage. And he clepide hise servantis bi a long cleping, fro be bigynnynge of pe world to pe laste dai, but at þis dai of dome he makiþ a ful rekenyng. And sip Cristis Godhede is everywhere, he mai wel clepe pese servantis, and ȝyve hem his goodis, siþ þei have nouȝt but of A dalve it, E. . om. E. Interpretation. of the parable.

The expla nation of St. Gregory. Another explanation. God. It semep pat Gregory menep þus pes pree partingis of þes goodis a. Sum men have of God her fyve outwittis wip her purtenaunce; and þes ben þe firste men þat have þese fyve besauntis. pe secounde men wip two besauntis, ben siche trewe men þat passen not in þese wittis, but have good undirstonding, and perwip riȝtful workes. After pis understondinge, þe þridde servant is wickid men wip sutil undirstonding, gaderid of her wittis wiþouten and wiþinne-forp; but þei failen juste workes answeringe to þese wittis. And þes men delven her wittis in undirstondinge of þis worlde, and profiten not to heveneward, ne to þe Chirche, ne to hem silf. Pe secounde undirstondinge of þis parable of Crist is more sutil and traveilous, and acording wip þe text, as bope þes undirstondingis may be aplied to pe text. Pese fyve besauntis of þe firste man ben fyve maner of goodis þat God ȝeveþ to sum men, þat he wole have saved. Goodis of grace ben þe firste, þat Austin tellip moche bib, and fallen to sich men þat lyven to Goddis worship and to profite of her soulis; for þei have ever goodis of grace in all oþer þat þei have. Goodis of kynde ben goodis of vertues, bope bodili and goostli, bi which a man worchip to disserve pe blisse of hevene. Pe pridde ben goodis of fortune þe which God ȝyvep to men, to serven him and to wynne hem blisse, bi wise delyng of þes goodis; and þus weren Job and Abraham riche, wip seintis of þe newe lawe. Pe fourpe manere of goodis þat God ȝevep here to men, ben goodis of good fame, þat God grauntiþ in þis world; for sum men have alle pes pree goodis and perwiþ a good fame, þat þei serven wel to God, and to profit of his Chirche. Pe fifte goodis, ben sparkelis of glorie, þat sum men have here in pis world; pe which ben joie of hevenli blisse þat þei hopen fulli to have, and blisse¹ hem on • 1 blessen, E. S. Greg. In Evang. Homil. ix.: Quinque ergo talentis donum quinque sensuum, id est exteriorum scientia exprimitur. Duobus vero, intellectus et operatio designatur. Unius autem talenti nomine, intellectus tantummodo designatur.' It would be idle to seek to illustrate 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 prevenient grace in order to good works is not more or less enforced.

Pes men ben Pe secounde sum manere, þe while þei lyven here on erpe. þe firste servant, þat profitip in þes fyve besauntis. servaunt wip two besauntis is undirstonden alle siche men þat have in plentee goodis of kynde and goodis of grace, and worchen wip hem. Pe pridde servant wip o besaunt is undirstonden alle sich men þat have in plente goodis of kynde, and profiten not wip þes goodis, for worldli occupacions letten to disserve hem blisse. And þes men delven in þe erpe, and hiden pe goodis þat God hap ȝovun hem. And to pes pree men, and no moo, partip God here hise goodis. Pese two firste worchen wip God wip witt and wille þat þei have, and turnen al her lyvynge here to worship of God, and profite to his Chirche; and herfore þei maken hem worþi to take fulle goodis at þe dai of dome. And so doublyng of her workes is merite þat þei have added, bi which God makip hem able for to have þe blisse of hevene; and alle þese goodis þat men have here ben but litil to hevenli goodis, for þere men shal have fulli alle þe goodis of hevene and erpe. And God shal grete his trewe servantis pus at þe daie of dome, whanne he shal seie; Come ȝee þat ben blessid, my Fadris children, and take ȝe now- be rewme of hevene, þat was maad redi to ȝou fro þe bigynnynge of þe world. For ever God is making redi þe blis þat hise seintis shal have; and alle pe goodis þat we have here ben now but fewe and litil, to regarde of be goodis þat we shal have in hevenli blis. For ȝif man shal come to his joie, he shal have al þat he wole, and as fulli as he wole, and on what manere þat he wole; but here we languishen for oper havyng þat us fallip to have in hevene. fortune preto the other four And here men seien þat goodis of fortune ben be leste The goods of of þes fyve, sip a man wolde skilfulli ȝyve alle þes goodisferred by most for his helpe, and heelpe of budi is good of kinde wip oper partis þat man hap. And sip a man shulde chaffare here, and lese all pes goodis of kynde for to wynne him goodis of grace, goodis of grace ben algatis beter. And sip mannis * De Lyra's explanation does not differ much from this. He interprets 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.

because their love is ill directed. The last end of the new crusaders. • fame, þat is his name writun in þe book of liif, is betere panne alle pes oper, and perof man shulde more joie, þese fourbe goodis ben betere pan pe goodis told bifore. And sip a man travailip here for to gete pe fifte¹ good, it moot nedis be beter pan þei, sip it is eende of alle bifore. And in travaile aboute þese goodis, and algatis in priis of hem, stondiþ al þe mede in þis liif, and al unþank of peyne of helle; for now pis worlde hap blindid men agens her witt and her resoun, þat goodis of fortune, þat ben lest, ben moost told bi of þes fyve. And for þes, and worldli name, men fiȝten and traveilen hugeli; but al if þes ben goode in kynde, nepeles havynge of hem profitip not to man here, but for vertues and goodis of blisse. And ofte it falliþ, þat þis havyng þat philosophris tellen leest bi, harmep to man in oper goodis, for unskilful love of hem; and so in love of mannis soule, wiseli weyed as it shulde be, stondip al þe mede of man, þat he hap here in erpe. Loke þat he love moost his God, sip he is þe beste þing þat mai be, and sip, he love him silf, and aungelis wip neiȝboris, as bei ben goode. But in þis love, man shal have ordre; as kynde hap tauȝte him for to love first himsilf, and oper in kynde after þat þei ben nere to him. And in anoþer ordre of love, betere and ferpere, shal man love more; but þis craft of good love is turned now up so doun, for pis world and worldli goodis passen now in weiȝte of love. And herfore pes worldli men chaffaren aboute worldli goodis, and her traveile wip þer bisynesse techen þat þei loven moost þes goodis. And certis þei failen in craft of love, and comen not to be goode of blisse; and bi þis cause hap Crist ordeyned his prestis to be not worldli, but to lyve in povert of his world, and in peyne of her bodi. For pus dide Crist wip hise disciplis, and tauȝte us to sue him. And bi pis cause men supposen þat many prelatis of pis Chirche hiden Goddis tresour in þe erpe, to her owne dampnacion; and so at þe daie of dome, God shal not seie, Wel be pee, but God shal seie, austernli; Of þi moup Y juge pee, for pou shuldest have pis cunnynge, and lyve þerafter bi by state. And pus diden pes confessouris, and so þei camen to joie of hevene; So E; A has love. So E; A reads, love perafter bi be state, which is nonsense. ¹fyvepe, E. pris, E. and, E. WYOLIF.

Sermon 78 — and pus pese martiris of þese werres, siþ þei ben þe fendis ser- vantis, ben in martirdom of helle þat shal lasten wiþouten ende. And her techeris more and lesse ben not confessouris of Crist but confessouris of pe fend, whos lawe þei holden and techen. ÞE GOSPEL or o CONFESSOR AND BISHOP.

Homo quidam nobilis abiit in regionem.—Luc. xix. [12.]

The parable of the tem pounds. pis gospel tellip how men shulden lyve, as pe nexte bifore dide in a lyche parable, and knyttiþ perto many treupis. And it mai falle ful wel þat Crist in dyvers tymes seide dyvers parablis, þe which weren of liche sentencis. Crist seiþ þat, o noble man wente out into a fer contre for to take to him a rewme, and turne aȝen, whan he hadde do. Doctouris seien comunli þat þis nobleman is Crist, þat wente out of pe Godhede, and bicam man heere in erpe, for to gete him a rewme of pe Churche of trewe men. But Crist lefte not to be God, al if he made his manhede wiþouten; and pus he styede agen to hevene, whanne he hadde made þis marchandize¹. And þis is a noble man, as þis regioun is ferre; for nobler man þan is Crist mai noon be in þis world, sip speciali God is his Fadir, and his modir is wiþouten synne, and þis 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 þis regioun. And here taken many men, how Crist þat is þis noble man was porest man here in erpe, and suffride for us many peynes. And noblei of oure prelatis shulde not lette hem to be pore, siþ þei ben sinful wiþ her eldris, and mai not come to Cristis noblei. And sip al þat Crist suffride here, he suffride for love P. cri. 6, of his lawe, he love to litil Crist or his lawe þat grutchip aȝens pis poverte. And false glosis seid in pis mater maken prestis synne more grevous, for it is a moche synne a preest to seie ¹ marchandise, E. $

WYCLFF'S þat he is Cristis viker, and by auctorite of Crist reuliþ fulli his liif, and ȝit he gabbiþ upon Crist and bi blasfemye bigilip þe peple. pis noble man clepide ten. servantis, þat ben alle þe kynde, of men, and ȝaf hem ten besauntis, þat weren delid among hem; and bad hem chaffare wip þis moncie til þat he come aȝen. Pes ten besauntis ben alle pe goodis þat Crist ȝaf here to mankynde, and her chaffaryng wip þes is her profitable worching; and Crist at þe dai of dome wole axe rekenyng of alle pes. It is no charge to us now to wite how moche pis moneie is, for moneie changiþ ofte in priis, after þat þe prince wole ordeyne. pe citisenis of þis noble man weren hiȝe prestis of þe temple, wip scribis and Phariseis; and al pis peple hatide Crist and senten message after him, now bi prestis, now bi dekenes, now bi knyȝtis of Heroude, and ever to take Crist in wordis to fynde hem cause to dampne him. And, for þei myȝten not bi her lawe, þei feyneden many gabbingis. And ever þei meneden and seiden in dede, þat þei wolden not þat Crist rengnede on hem; and nepeles Crist is hiȝest king and regnep upon al pis world. And cause of þis rebellioun was þe lore of Cristis lawe, for he tauȝt poverte and mekenesse, and lore to bringe men to hevene; and al pis displeside hem, for pei weren pe fendis children. And þus have cardinalis pursued þe pope, and many sugettis her prelatis, and many prelatis pursuen trewe men þat grutchen aȝens her lordship; and alle þes seien in dede þat þei wolen not þat Crist rengne over hem. And for per message is fals, and failiþ þe ground of trupe, perfore seip God þat þei senden' a message bihinde him, for pis' is feyned vanite, for to putte treupe bihinde'. But it is maad, longe after at tyme of þe dai of dome, þat Crist cam aȝen, whanne he had gaderid al his rewme, for panne shal holi Chirche be hool, and ever dwelle wip her kyng. And for hool cumyng of þis rewme we preien in our Pater nosters. 1 senten, E. and for pis, A; E om. and. ⚫ pursued the Pope. This seems to be an allusion to the rejection of Urban after his election by the majority of the Cardinals in 1378. The persecution of their prelates • om. E. by subjects' may possibly refer to the rising of the Commons in 1381 and the murder of Archbishop Sudbury.

Whanne pis kyng shal come aȝen for to juge alle maner men, he shal bidde clepe hise servantis, to whom he ȝaf bifore his moneie, pat þei shewen how bei hadde chaffarid wip goodis, pat pei hadde take' of God'. pe juste servant come and seide ; Lord, pi besaunt hap gelen ten. And þe kyng seide to him, Wel be pee, goode servaunte; for þou was trewe in litil, þou shalt ben havynge power upon ten cilees. Pes ten citees ben alle pe goodis þat seintis shal have in hevene. And þe toþer servaunt cam, and seide; Lord, þi besant hap maad fyve. And þe kyng seide to him, And be pou upon fyve cilees. And þe pridde wickede servant came, and seide to be lord; Sire, lo here þi besaunt, put aȝen in a sudarie. For Y drede pee herfore, þat þou art austerne⋆ man þat takist þing þat þou putlist not, and repest þat þou hast not sowun. De king seip to him, Of þi owne mouþ Y juge þee, wickide servaunt. Pou seiest, pou wistist þat Y was an austerne man, taking þing þat Y putte not þere, and reping þat Y have not sowun; and whi ȝavest þou not my moncie to be table, to be occurid³, and I shulde have axid after my moneie, wiþ oker. perof. of usury. per ben sum men þat lyven here in swete and bisynesse, God's mode and casten hem not for to profiten wip goodis þat God hap lent hem for to wynne pe blisse of hevene, as God hap bodyn hem to do. And þes ben þe þridde servant þat shewip Goddis moneie in a cloip; for goodis of kynde shal man bringe to Goddis dome, mawgrey his. And his liif in þis world is money wlappid in sweting cloip. But God jugiþ sich men of her owne conscience, sip ech man shulde wite, þat God, over goodis þat he ȝyveþ, axiþ profite of mennis workes; but to men, and noon to him. And so, sip God puttiþ in chaffare ping to profite bi mennis traveile, men shulden traveile fast þerwip for to profite to hem silf; and so God repiþ many þingis þat he sue not bi him silve, for he helpiþ man to worche, and al pe profit he ȝeveþ to man. And pus seip Austin þat Goddis oker is leueful and gracious, for God 1 taken, E. So E; A wrongly includes the words wip-God in the • italics. wast, E. an austerne, E. excludes rightly from the italics; A includes. S. Aug. Enarratio In Psalm. XXXVI. Attende quid facit foe- • * to be ocurid, E, and magrey, E sewe, E. nerator. Minus vult dare certe, et plus accipere: hoc fac et tu; da 8 2

The property of wicked men is not truly their own. okurip not wip man, but ȝif God make pe encrees; and al þe vantage of þis okir, God kepip to man and not to him. And so man ȝyvep Goddis moneie for to drawe at þe table, whanne he puttip Goddis ȝyftis to wynne him þe blisse of hevene; and þanne pis kyng hap encrees to his worship, and mannis profite. And so seip Jesus Crist to aungels þat stonden biside; Take pis besaunt fro pis þef, and ȝyoe it him þat hap ten besauntis. And pes seintis seiden to Crist, Lord, he hap ten besauntis. For evry þing seip himsilf, and ech þing seiþ oper to God; and þus tellip Cristis jugement to men, þat Crist wole not bigile. For sope Y seie to ȝou; to ech þat hap shal it be ȝovun, and bi þis ȝifte shal he have plente; but from him þat hap not, þat þat he hap shal be taken awey. For pis is trewe sentence of seintis, þat just men þat han hevene, han alle worldli þingis bi resoun of her Lord: and so alle unjuste men, þat God ȝyvep helle for her service, have not justli, al ȝif þei semen to have moche. And ȝif þou axe who shal take aweie goodis fro pese uniuste men, sip þei ben comunli myȝte, and no man dar take fro hem; Crist answerip here and mai not gabbe, þis just man to whom God ȝeveþ hevene takip fro þis uniuste man þat þat him semep to have; and not bi his owne autorite, ne bi strengþe of him silf, but bi autorite of God, and bi vertue of his lawe. And al ȝif worldli men semen to have myche goodis, ȝit þis is a false havynge, for it is unjuste to God; and siþ God is chief lord, þat jugiþ men þus to have and pus to wante bi his lawe, no man shulde aȝen-seie pis. And uniust occupacion, clepid havynge to his world, is sopeli noon havynge, but holding of oper mennis goodis". And sum men þat shal be saif, al if pei semen now pore, nepeles þei have now hevene, and alle goodis of þis world: but þis havyng is now hid, and ȝit unknowen to men, for Goddis riȝt is not ȝit put in possessioun. pis trewe sentence of seintis is now modica, accipe magna. Vide quam late crescat foenus tuum. Da temporalia, accipe aeterna: da terram, accipe coelum. Et cui dabo, forte dicis ? Ipse Dominus procedit quem foeneres, qui tibi jubebat ne foenerares.' This favourite opinion of Wyclif's, that mortal sin invalidates the :ight to hold property or lordship, both as regards laymen and as regards ecclesiastics, is set forth at large in his De Dominio Civili and other treatises. Among the twentyfour propositions condemned by the Synod of 1382 (Lewis, p. 108), was the assertion that a civil lord is no lord, a bishop no bishop, a prelate no prelate, whilst he is in mortal sin.'

scorned bi mannis lawe; nepeles seintis have now alle ping þat þei wolen have. And as philosophris seien, havyng is on many maneres. And herfore pis gospel seip pat unjust man hap not sich þing, and þe gospel of Mathew seip þat him semeþ to have it; for if man robbe oper mannis goodis, and waste hem at his wille, nepeles he hap hem not, but occupieþ þingis pat ben not his. But Crist spekip at þe dai of dome of false prestis, þat weren his enemyes, to angelis and seintis in hevene; þat þei shulden bringe hem bifore hem, and sle hem in his presence, for pei shal be dampned by Goddis jugement. And pþis dampnyng to helle is a manere of sleying more noyous pan bodili sleying. And seintis shal here juge wip God. And þe storie of þe gospel tellip, how Crist, whanne he hadde seid þes wordis, wente bifore oper men and stieden¹ into Jerusalem. And pis bitokenep þat þis sentence, al if it be scorned here in erpe, ȝit it is kept saf in hevene, and is above mannis power.

Sermon 79 — OF OON CONFESSOR AND BISHOP.

Videte, et vigilate, et orale.—MARK xiii. [33.]

First Crist biddip biddiþ þat we shal pis gospel gaderip shortli þe sentence bifore seid, and tellip how men shal wake, and speciali bishopis. pree pingis þat hav hem in ordre; first, he see, and after þat we shal wake, and þe pridde tyme þat we shal preie, to contynue pes two. pe firste is needful to prelatis; for riȝt as þe witt of siȝt shewip a man moost wakinge among oper wittis, so siȝt of Goddis lawe makiþ a man moost wake to God. For pis lawe is bileve, þat man shulde moost stodie inne. Crist biddip pat man shulde see, not vanitees of þe world, ne unstable mannis lawe, for bope pes siȝtis don harm to men, but lawe of Crist þat is book of liif, and Goddis word, Jesus ¹ styrede, E. So E; A has þar. Clear vision. watchfulnes praver; th spec

Ps. lxxxv. 8. 2 Cor. iL. 15. Ps. xxxiv. 8. The nature of Christian Crist. And so here we ben bodun to eendyn oure firste witt at God. For pe secounde witt, seip David, þat he shal heere what God spekip in him; for he is certeyn of bileve þat God spekip pees to his peple. And so ȝif bullis bidden werre, to kille men for unknowun cause, it is oper not Goddis bidding, or þe folk is þe fendis peple. Of þe pridde witt seip Poul, þat he and his felowis ben good smel of Crist to God, for þei suen Crist in lyvynge. Of pe fourpe witt seip þe Psalme; Taste ȝe and understonde, how þat þe Lord is swete, and oper worldli þingis ben bittere; for al ȝif þei semen swete first, þe laste of hem is bittere as wormod. For pe fifte witt, seip Crist; Take my ȝoke upon ȝou, and lerne of me þes two lessouns, þat Y am mylde and meke of hert; for my ȝoke is swete and softe, and my charge is liat ynowȝ, sip it drawiþ men upward, and puttiþ not down to helle. And so shulde we wake wel, and reste þes fyve wittis in God; for if a man have al bileve þat Goddis lawe techip ouwher', but ȝif he wake in charite, al siȝt of þis man is nouȝt. And perfore biddip pe secound word þat we shulen algatis wake to God. And, for we mai not laste in pis, but if God contynue his grace, perfore pe pridde word biddiþ þat for pis grace we shulden preie. But, for pe secounde word of wakinge is ful nedeful here to men, and wakinge is loosing of wittis, to perseyve þings present, and it is told of siȝt and heeringa, of oper pree wittis were to speke. And first of smelling of a man, more spiritual þan oper two, as þe nose is more hiȝer in þe heed pan is þe tunge. It is speche of holi writt, þat name þat man hap in þis lyf to þe jugement of God is smeling of þat man; and so sum men ben good smelling and sum men stinking to God. And þus seiþ Poul, for he was certeyn þat þei sueden Crist in lyvynge, þat þei weren a good odour of Crist to God for her liif; for as we shulden be membris of Crist, so we shulden be odours of Crist. And so we shulden sue Crist here in al oure manere of lyvynge; and ȝif we lyven a contrarie lyf, and go fro Crist spirituali, we ben stinking bifore God bi synne and ypocrisie, for þat synne stinkip ¹owȝwbere, E • See Sermon LXXVI.

compare moost bifore God of alle oper. And so, ȝif þat hiȝe prelatis taken pe fame of good name, and gon fro þe weie of Crist, no man stynkiþ more þan þei. And herfore ofte God heeriþ not þe preier of pe comune peple, for þe liif of her prelate is so stinking bifore God. And pus spekip Goddis lawe, pat God Ge smellide brent tipes, for devocioun of hem þat offriden smellide wel unto God; and þus preiep David þat his preier stretche to God as incense. But stinke unto men, as Goddis children P. & stonke to Pharao, is not moche for to flee, but stinkinge to Goddis jugement; and þus wake we in þis witt þat al oure liif smelle wel to God, for alle pat slepyn in synne ben stynkinge bifore God. pe secounde witt of þes pree, is tastinge of mannis tonge; Taste and bi mannis speche mai we wite who tastiþ of Goddis sweetnesse, for þat man hap delite to speke of God and his lawe. And oper men ben in feveris, and tasten not of Goddis word, but it semep bitter to hem, for her tast is turned amys; and þes moten be goostli heelid, as pei heelen men of feveris. And deedli signe of sich syk men is þat hem wantiþ appetit of Goddis word, þat shulde be her food and lyf, as Goddis lawe techip. And herfore techip Seint Petre, þat ȝif ony man speke, Peter in loke þat he speke Goddis wordis; and bi þis tokene he is hool. Here mai we see how mannis lawis hav distemperid kynde of men, and turned hem into swyn þat þei savere not Goddis word. servep to pe soule, and And pus all pes pree Pe pridde witt is felynge, þat is everywhere in þe bodi, boje Fe above and benepe, for it is so nedeful; and herfore hap kynde ordeyned his instrument bi al þe bodi, al ȝif it take roote of þe herte, in which is jugement of taist. And it is ful nedeful to fede mennis bodi in mesure, for pe bodi is horse to it in many goode workes. wittis ben more fleishli þan þes oper two, and moven man unevenli to glotonye and lecherie; and herfore pe fend temptip algatis bi pis pridde witt, as he temptide Adam and Eve to ete of þing þat God forbad. And ȝif we þenken on þat state, and how we shulden ever sue God, and how exces and defaute in pe feding of oure fleish, whanne it passip good resoun, smacchip synne agens God, it is ful hard in pis liif to kepe

Responsibility of Christian ministers. us fro synne of taist; but as his instrument is everywhere as a nett in mannis bodi, so þe fend hap many wilis, to make man slepe bi þis witt. And nepeles þis wakip last, among oper wittis of man. And so þe fend, bi þis witt, bringiþ deep of oper wittis, and makiþ a man falle fro God in dedeli synne, and fele not, al ȝif his wittis semen opyn to jugement of oper men. And þis is pe fallinge yvel, in which mennis iȝen ben sum tym opyn, and ȝit þei mai no more see, þan an ymage þat hap noo witt. For her nerves of charite, bi which þei shulden love God moost, failen in her herte, and þere þei shulde moove her lymes to serve God. And þus we shulde wake to God in pre wittis of our soule. pe resoun pat Crist tellip whi we shulden wake pus is told bifore bi Mathew, how we witen never whanne þe Lord comep. For ȝe witen never, seip Crist, whanne is tyme for to wake; as a man þat wente in pilgrimage lefte his house, and ȝaf power to his servantis of ech work of his hous, and bad his porter wake wele. pis man þat wente in pilgrimage is Jesus Crist, bope God and man, and lefte þe goodis of his Chirche in mannis hondis after him. And so alle pe goodis of his world hap he put in mennes hondis, but speciali in prelatis hondis; whom he biddiþ kepe his Chirche, and speciali soulis, þat þei shulden kepe and teche hem bi Goddis lawe. And sip Cristis Chirche is men þat shal after be saf in hevene, and þes men hav here al pis world, and moche more pis grete prelatis, pes shulden kepe alle Goddis workes, and algatis wake in charite. For þei shulden be fisheris to God, and open and shette pe dore of hevene bi pe keies pat God hap ȝovun, oonli to profite to pe Chirche. And pus it semep to manye pat no man shulde take prelacie ne cure of soulis but in greet drede, lest þei weren unable to God and sich men þat shulden be dampned; and þe sheep shulden be savyd. For þanne her care of prelacie doip hem moche harm of soule, algatis ȝif þei taken sich cure for wynnynge or worldli worship; for God gyveþ men cure ynouȝ, and speciali unto his prestis, to whiche he ȝyvep power and wit to govern his Chirche after his lawe; whereto shulde men take more care, sip þis is hard and mouche ynowȝ. Pus Petre and oper apostlis token care of

Cristis Chirche, and not bi chesing of man and jurisdiccioun pat is now usid. But it is drede now pat prestis kepen dritt and vanite, and to pis is her entent; and herto bei shapen lawis. For þe lawe pat Crist hap ȝovun, and þe chesinge hat he hap chosen, were ynow to governe his Chirche wipouten lawis now maad. And office for to preche þe gospel, wip few oper sacramentis, weren service liȝt and ynow to siche preestis for to kepe; and þis diden Petre and Poule and oper apostlis everychon. pei stryven not for mannis choise, ne for jurisdiccioun, for ȝit was not þe Churche dowid, for to take þes 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 þis world, as Ysidere berip witnesse *. And so ech man þat God ȝyveþ power and witt for to knowe his wille, shulden, after her power and witt, profite to Cristis Churche; for God wole pis streitli at domes dai of alle siche men. For God hap ȝovun þese men siche power to serve God pus in erpe; and to profite to her modir holi Churche þat þei shulde helpe. And þis bond is streite ynowȝ, al ȝif man made noon oper bond, for pis bindip ech man to profite to his modir. What nede is it to make newe bondis, þe which done more harm þan good, and man can neiþer kytte ne loose, but if God telle hem speciali. And herfore biddip Crist men wake, and speciali for pis • I am again indebted to the kindness of Professor Stubbs for pointing out to me the curious passage to which the text probably refers. It is in the Sententiae 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 potestatis adeptae culmina tenent: ut per eandem potestatem disciplinam Ecclesiasticam muniant. Ceterum intra Ecclesiam potestates necessariae non essent, nisi ut, quod non praevalet sacerdos efficere per doctrinae sermonem, potestas hoc imperet per disciplinae terrorem. Saepe per reg. num terrenum celeste regnum proficit, ut qui intra Ecclesiam positi contra fidem et disciplinam Ecclesiae agunt, rigore principum conterantur; ipsamque disciplinam quam Ecclesiae humilitas exercere non praevalet, cervicibus superborum potestas principalis imponat; et ut venerationem mereatur, virtute potestatis impertiat. Cognoscant principes saeculi Deo debere se rationem reddere propter Ecclesiam, quam a Christo tuendam suscipiunt. Nam, sive augeatur pax et disciplina Ec clesiae per fideles principes, sive solvatur; ille ab eis rationem exiget, qui eorum potestați suam Ecclesiam credidit.' Kings and pers of princes are Christ's Church of vel pri

Christ's exceading love cause:—for þei witen not whanne be lord of his house shal come, in tyme of mennis dep, ne in tyme of his laste dome. And panne he shal speke in þis cause moost sharpli for Me Church. of alle oper. For pis cause he chargip moost; sip he lovep more his Chirche pan ony persone perof, and bad alle to worshipe pis modir boþe in þe olde lawe and in þe newe. And, for God shal come privyli to þes two jugementis at unknowinge of men, perfore he is seid to come on be nyȝł. A nyȝt is partid in foure houres; as evenynge and mydnyȝt, cockis crowinge and morewnynge; and alle pes houres ben unknowun. For if we departe our lif to our dep in foure houris, or tyme to pe laste dome in four houris, evene to hemsilf, we witen never how nyȝ or ferre is þe comynge of þis Lord. And algatis, ȝif we wole be saved, we moten waken fro synne, so þat we be not foundun þanne on deed sleep. For þe trumpe shal waken us, ouper to blisse or to peyne. And þis Lord shal dampne alle po þat he shal þanne fynde sleping; for ech man þat shal be saved shal be clene at þe dai of dome. And pus Crist spekip generali, to printe pis love in alle mennis hertis; þat þing þat Y seie to ȝou, I seie to alle,-wake ȝe. The salt of the earth.

Sermon 80 — PE GOSPEL OF OON Confessor and Doctour.

Vos estis sal terre.-MATT. v. [13.]

But it is seid to techeris of And Crist tellip whanne þei faile pis gospel is seid of Crist, as it semep to many men, to alle po þat he ȝyvep witt to profite to his Churche. speciali to bishopis, and to confessouris, and Goddis lawe, for to alle pes God ȝyvep salt. to alle siche what office þat þei shal have, and in her office, and what wise pei shal be punished. First seip Crist to pes servantis: ȝe ben salt of þe erpe. And ȝif þe salt vanishe awey, in what ping shal þe erbe be saltid? pis salt is not worp after but to be casten out and be defoulid of men, þat shulden So E; Vos qui estis, A.

sition of it. take hede to þis salt. pis salt of pe erpe ben techeris þe whiche bi pe lawe of Crist speken sharpli to men, and tellen hem þer defautis. pis þei done to erþeli men whanne God rubbiþ þy hem his lawe. We shal first wite pe kynde of salt, and sip what properties it hap. And bi þis mai we wite where men þat comen as apostlis done pe office of her stat, or ellis þei failen of her office. Clerkis seien þat salt is maad of gravel The compo and of water, wip hete of þe sonne or of fier, and maad hard wip blast of pe wynd. And by Aristotlis reule it is dissolved bi þe contrarie a. And so cold þing and moist dissolvyþ salt, sip hote þing and drie makip it hard. pes disciplis ben made salt, þat sum tyme weren unstable as gravel, bi þe water of baptem, and hete of charite, and wynd of þe Holi Goost, to savore men as salt doip. And þes ben maad whittere pan snow fro þe blaknes of her synne. And kynde of water saddid in hem bitokenep þe stable witt of God. And þus, for Goddis lawe commandip in offringe to be devocion and hete of charite, perwip Goddis lawe biddiþ, in figure of pis, in ech offringe to be salt offrid. And þus shulden doctours teche þe peple how þei shulden lyv to God, and how pei shulden do here almes. For ȝif coveitouse men rubben to hem, þei ben not salt but cold water. So Many propirteis ben of salt, and to telle few here is T properti ynowȝ. O propirte of salt is þat it makiþ fleish drie and kepip it fro rotting and fro stinkinge and fro wormes. 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 panne þei hav þe kynde of salt. And þus salt makiþ mete savory, and salt makip þe erpe bareyne, and salt helip fleishli woundis whanne it is stoppid in hem. Bi þes pre propirtees of salt shulden doctours worchen in fleishli men, and avoide hem fro ivel workis, and make hem bareyne fro fleishli dedis. And þei shulden savore Goddis wordis, and declare hem bi resoun, and pronounce hem to be peple, as pes wordis wolden plese to hem. And þus depe woundis in man þat weren groundid » ovde, Boneî äpa và ¿vavría ¿mdéxcobar. Categ. 6, 18; compare Topi corum, ii. 7, 4.

Kings il só. Col iv. 6. Wealth the cause of the corruption of the clergy. Matt. xxiv. 13. Light and its properties. in old synne shulden be heelid bi virtue of God. And panne men kepten þe kynde of salt, and failing in ony of þes wolde make failinge in oure salt. And pus mai men wite wher bishopis or oper prechours to þe peple failen in pis kynde of salt, or ellis done treuli her office. Crist techip pat ȝif þei faillen þei shal be cast out, and defoulid of men, and to þes two ben þei worþi. And þis shal be at pe last dome, whanne þese false men shal be cast out into pe fier of helle and to be defoulid of many men. But, as many þenken, sich men shulden be punishid here, and be put out of her office and be defoulid of oper men. pus pe wise kyng Salomon tretede pe hiȝe preest of his fadir. For sip lordis shulden reule Cristis Chirche, and þes don so moche harm perto, a greet charite were it in lordis to put doun þes Goddis enemyes, and bi forme of Goddis lawe to maken hem serve in her office. And pis is oon pe moste defaute pat rengnep now in pe Chirche. pese prelatis þat shulden be salt and make Goddis lawe savory - for, as Seint Poul techip, oure word shulde be savorid wip salt-pei ben now fresh brotel¹ and stinkinge, and turnid al fro pe kynde of salt, and wip stinkinge wordis and lawe þei maken Goddis lawe unsavery. And goodis put in preestis possessioun is rote of al pis synne; for þei wolden ellis be stable as salt and savoren her word and stonde perbi, and suffre for Goddis lawe dep, and distrie pe fendis lawe. But now þei ben fresh as foolis and wanten witt and charite. And herfore pe charite of many wexip cold, as Crist hap told. - Pe secound word of pis gospel seip to pes Cristis disciplis: ȝe ben list of be world. And foure propirtees ben in liȝt, þat shulden acorde to pese techeris; and panne Crist seip sop of hem as he dide of his apostlis. De first propirte of liȝt stondip in pis þing, þat among bodili qualitees list is more spiritual. pe secounde propirte of ligt stondip in þis þing, þat among bodili formes ligt is moost general, for it bringiþ forþ alle þing þat groweb here in erpe. pe pridde propirte of liȝt stondip in pis, þat in al his worchinge it worchip bi ordre; for 1 britil, E.

reule of pe¹ hiȝe kynd ledip liȝt ever. pe fourp propirte of liȝt stondiþ in þis, þat among oþer qualitees it confortiþ more man; for a man kyndeli hidousiþ derknesse and is gladid bi liȝt as oure witt tellip. As anentis pe firste propirte prelatis shulde be spiritual, and holden hem paied of litil bodili goodis; for so dide Crist and Baptist and oper apostlis; but now þei axen worldli fare in fode and aray. As anentis þe, secounde propirtee, prelatis shulden be comun and profite to alle men, and acorde wip hem in goode, and be to alle alle pingis, as Seint Poul was. For he shulde grutche aȝens nouȝt but þat þat smacchip synne. After pe pridde propirte prelatis shulden worche wiseli, now prechinge, now preiynge, now wel lyvynge. And what liif ever þei lyveden shulde profite to þe Chirche, and wher pei myȝten more profite, more þei shulden worche. After pe fourbe propirte a prelat shulde ȝyve confort to lyve after Crist, and fle derkenes of synne, and nevere speke of peyne but for pis entent, to make men fle synne and ȝyve hem to virtues. And al pe lif of prelatis shulde sowne counfort to pe peple. And shortli, noþing falliþ to be reule of preestis þat it ne is ensamplid in propirtees of liȝt. Liȝt worchiþ redili, and bope in fair and in foule, and takip not but beyng of be place to which it profitip. And þus shulde prestis be liȝt of þis world, and gendre witt and charite among men þat þei delen wip. ง clergy The der the it to Pe pridde tyme lickenep Crist his clerkes to a cite, and seip, þat it may not be hid whanne it is sett on a hill. Prelatis shulde be a citee and take fleying of þe contre whanne þei ben pursued of her goostli enemyes. Liȝt and al maner of fode shulde þis cite hav, þat ȝif it failide in pe contre pere shulden men fynde it. Al maner of marchaundise shulde it have to selle, and store þe contre wiþouten òny charging; for goostli þing encresiþ whanne it is more usid. And so as Ysaye techip, peita... shulden not chaffere wiþ moneie; but as þei token freeli of God so shulden þei ȝyve freeli. This cite shulde be sett upon an hill, þe which hil is Jesus Crist, þât is hied over oþer hillis as Ysay tellip. For Crist is fondement and hill and dore bi many resouns. And no man shulde take pis state but in virtu of Crist, lest he be a smoky hill, wyndi, and of yvel wedris. * So E; abulden, A. 1 om. E.

And like the candle set on a candlestick. pe fourbe liknesse of Crist is of a liȝt lanterne þat men putte on a candelsticke in a derk hous, þat men þat comen in see soone liȝt. And, for sich prelatis ben not liȝt in kynde, perfore þei ben likned of Crist to a lanterne; and wyndis of his world shulden not quenche her liȝt. pe candilsticke þat þei ben inne shulde be Cristis lawe. And so, ȝif a prelate implie him wip seculer nedis, he crepip undir a bushel and failip of his liȝtyng. pis hous is holi Chirche, to which preiatis shulde profite wipouten envie for taking of her liȝt. And herfore biddiþ Crist to his disciplis, pat her liȝt shal shyne in presence of men, þat þei see her goode workes, and so þanke God of hevene. And here mai we see how dowing of pe Chirche is not tauȝt of Crist, but evene pe contrarie of it. For bi þis prestis ben hid under þe bushel, and pe peple seep not per postlis workes, but workes of þe world. And þei glorifie not God bi hem, but preisen þe emperour. And wise men holden him a fool, for he derkide pus pe Chirche. And, for men myȝten seien þat Crist cam to unbinde pe lawe, and so office of his preestis shulden chaunge fro pe olde lawe, as Anticristis prestis serven now to be world,— herfore seip Crist, þat men shulden not gesse þat he cam to louse be lawe, but for to fulfille it. And so as preestis in þe olde lawe weren bisee aboute her bestis, so prestis in Cristis lawe shulden be more spiritual, and liȝtne folk bi pe gospel, and bicome profetis. But þe fend hap turned þis work al to worldli liif, alȝif disciplis of þis worlde shulden have here her blisse. And for filling of þis law Crist seip þus: Sopeli, Y seie to ȝou, til þat hevene and er þe passe aweie, an i ne a title shal not passe fro pe larve bifore alle pingis ben doone. And þis word of Crist is aȝens lawe of Anticrist, for Crist spekip here of þe old lawe of God, and wole pat, as longe tyme as hevene goip aboute, and peple dwellip here in erpe by chaunging of men, þe leste mandement of God, [is]¹ undirstonden bi leste lettre, ne þe leste counseil, or be witt of ceremonie, shall not passe fro Goddis lawe til þe dai of dome come. For alȝif Anticrist have broust a lawe pat lettiþ þe use of Goddis lawe, ȝit þe treupe • So E; us, A. ¹ om. E; rightly. ⚫ Yödh, or iōta, the smallest letter in the Hebrew alphabet.

of Goddis lawe and pe dette to usen it lastiþ evermore and bindip men ful harde. And it is not list to unbinde oon of Goddis heestis; for Crist bihetip here; Pat who ever doip pus he shal be clepid leste in pis Chirche wanderinge, sip pe Chirche above jugiþ him in þis Chirche and not of þe Chirche, but to be dampned in helle. And pis cleping of pe Chirche above , mut nedelingis stonde; but defending and teching of þe lawe of God makip a man clepid of him grete in þe blisse of hevene.

Sermon 81 — OF OON CONFESSOUR AND Abbot.

Nemo accendit lucernam.—Luc. xi. [33]

pis gospel techip how ech confessour shulde kepe him, and speciali abotis and pes newe religiouse. But, as it semep to juste men, Crist telliþ litil bi þes ordris, but tellip ech man of his Chirche how he' shal profite perto, and how he shal kepe himself in state of salvacioun. First spekip Crist in figuratife speche, and seip þat, no man liȝtiþ a lanterne in derknesse, and puttip it in oon of þes two infamous places; neper in hid place³ ne undir a bushel. Ech man shulde be a lanterne liȝtid of God. pe bodi of pis lanterne is mannis bodi; þe hornes of þis lanterne ben spiritis in man, and þe remanent of his bodi, as fleish and boon, ben oper tres¹ in which pis horn is picchid. Pe liȝt in pis lanterne is mannis soule, and liȝtnynge wipinneforp is witt þat God ȝeveþ man. Pat man puttiþ his lanterne in hidd place or undir a bushei, þat lyvep in worldli bisynes and not profitep to pe Chirche. For God hap ȝovun him soule and witt, to list men here in erpe þat ben in derknes of synne, as ech man shulde liste to opere; for ech man hap sum knowing pat failip to anoþer man; and so ech man shulde be lanterne to liȝtne sum men of Goddis hous; and herfore ȝevep God How Christ eve men are to keep them state of sal vation. ¹ So E; we, A. famous, E * placis, E. trees, E.

Apoc. i. sa. The religious inutility of cloistered orders. The single eye. 1 Cor. xill. s. pis list to liȝte sum men in þis world. And þanne þe liȝt failip in þis lanterne whanne þe man is deed in bodi. And if he be deed in good workes pis lanterne is deed in a man. But riȝt as lanterne wantip of himsilf liȝt to shyne wipinne or wipout, so mannis bodi wantiþ of himsilf liȝt of liif and of witt. And so God biddiþ þis lanterne to be put on hye on a candilsticke to ȝeve men liȝt in Goddis hous, and algatis to liȝt þis hous. And so pis candilsticke may be state pat God approveþ to pis ende, as sevene candilstickis of gold ben sevene statis of bishopis. And, as many men þenken, alle þes newe religious ben hid bi mannis ordenaunce to bere liȝt to Cristis Chirche; for if a man be closid in a cloistre, what profitip he, bi Cristis ordenance, to make liȝt to his broper þat felip not of his profit? And pus closing of þes cloistres, or hiȝe housis, þat men hav foundun, is biside Cristis lawe, foundun of prince of þis erpe. And so alle þes ben yvel hid fro profit of holi Chirche. And pus spekip Crist generali to Cristen men, and seiþ, pe lanterne of þi bodi is þin iȝe. And þat is on double manere; for sum men hav a simple iȝe, and þat eiȝe liȝtiþ al þe bodi; and ȝif pin eye be wayward, ȝhe, þi bodi shal be derk. Here is pe lanterne clepid, pe ligt pat shulde be in þis lanterne; for his list is pe ende wherfore God hap maad þis lanterne. And ȝif þis ligt be of rigt entent þanne is þin iȝe simple; as mẹn þat wolen profite to Cristis Chirche, after Goddis lawe, hav a riȝt eiȝe and a simple, even after Goddis wille. And so a simple þing is seid wipouten folding fro pis riȝt. And pe list of charite shynep in siche a lanterne; for as Poul seip :-Charite sekip not his owne wynnyng, but how it myȝte best profite to many men of þe Chirche. But he hap a blynd eyȝe turned aweyward from God pat sekip more his owne wynnyng þan profit of Cristis Chirche; and in þis angle of þis eiȝe is derknesse fro charite. And þes men wanten liȝt of God, þat shulden shyne riȝtli bi hem. And but ȝif Goddis grace worche bi hem, þei ben derke as to merite. And so seip Crist, þat simple iȝe makiþ al þe bodi shynyng, and iȝe þat is turned amys makiþ þe bodi al derk. And þe bodi may be clepid þe multitude of mannis workes, or mannis liif, þat is medeful or sinful bi sich ententis; for bi þes man hap charite or wantip charite in his workes. And herby

mannis lyf is medeful or dampnable bi Goddis lawe. And þus pe charite of Crist stretchip riȝtli wibouten angle, to profit of Cristis Chirche, and not to profit of him silf. And pus Poul Cer. 2. 33 souȝte many mennis profit, and not his owne worldli wynnyng; for sich entent is algatis derk, and liȝt of God goip not þerby. goodness and subjective And herfore biddiþ Crist to us bat we shulde see þat liȝt in us be not derknesse, bi yvel entent; for þanne it is an yvel liȝt. No man is here in erpe þat ne God ȝevep him sum liȝt: as sum knowing and sum entent in coveiting of sum good. And ȝif pis liȝt be riȝtful, wipouten angle of crokidnesse, panne Goddis grace shynep wip him, and ellis his list is derknesse; for sich crokidnesse bringiþ aȝen derknesse of mannis liif. And so, ȝif al þi bodi be al shynynge, havynge noo part of derknesse, it shal be shynyng al, and it shal liȝine pee as a lanterne of shynyng. pes wordis semen superflu and seid of Crist wipouten witt. But it is aȝens bileve to trowe pus of Cristis wordis; and þerfore we shal undirstonde þat þer ben two goodnessis in workes; goodnesse in kynde of workes, and goodnesse in vertues. De objective firste mai be wipouten pe secounde, but pe secounde is pe betere; as ȝif a man bi ypocrisie ȝyve good to nedi men, þan his ȝyvyng is good and his work is ful of liȝt; but it hap oonli liȝt of kynde and not list of vertues. And þis techip Crist us: þat ȝif al þe bodi of oure workes be shynyng bi liȝt in kynde, and hav noo part of derknesse, neiper in kynde ne in vertues, panne it shal be al liȝt bi double list of kynde and vertues. And þis secounde list of vertues men shulden moche telle bi, and fle derknes in vertues, al ȝif þei have liȝt in kinde. For God lokip to pis secounde liȝt, and blessiþ men in hevene þerfore; and for pe first list of kynde a man mai be depe dampned in helle: as if þou bi ypocrisie do good to þi neiȝbore, and die in pis ypocrisie, pou shalt be depe dampned in helle; and for pis good þat þou didist þou shalt be dampned wiþouten ende. And ȝif þou ponishe a man of þe Chirche, for double love þat þou hast, bope to pe Chirche and to pis man, al if þou erre in pis man, supposing þat he be yvel, and he be good to sigt of God, and God excusip þi ignoraunce for derkness hid to þee; ȝit þou maist be saif in hevene for þis yvel werk in his

Application to the friars. kynde, and goodnesse þat it hap in vertues. And perfore loke to his godenesse. And pus seip Crist: þat ȝif þi workes ben alle ful of list of kynde, and þei have noo derkness of vertues, þanne bei shal be algatis liȝt, and liȝten pee as lanterne of shynyng. And þus pou shuldist riȝte þi iȝe, and alȝatis from derknes of vertues. And ȝif þou have þes two liȝtis, it makiþ more shynyng to pee. But algatis have þis secounde liȝt; for wiþouten it is noȝt medeful. And herfore seip Crist here, þat þis bodi of þi workes shal liȝte pee as a lanterne of shynyng bi Goddis grace. And þus, ȝif we studien wel, þes wordis of Crist, þat semen unsavery, and rehersid wipouten witt, ben ful of witt þat men shulde knowe; sip mannis entente shulde be reulid bi riȝtnes of his vertues, and man shulde also be bisie to done his workes good in kynde. But riȝtnes of þis oþer entent is algatis nedeful to man, sip mannis entent moot nedis be reulid bi pe lawe of God, þat he do bi charite alle hise workes þat he doip. And so blyndenesse of þe first liȝt takip man in excusing; but blyndnesse of þe secounde liȝt mai no way be excusid. But bope þes blyndenessis shulden be fled; sip þe firste bringiþ in þe toper. And blyndenes of þes newe ordris makiþ many men to be dampned; sip þe state of preestis þat Crist ordeyned was liȝt and esi for to knowe, but pe fend mariep¹ manye wip newe statis þat he brouȝt inne; and he moovep hem to speke aȝens þe lore þat Crist hap tauȝt. And, for þes derke wordis of Crist raaken many men to muse, men seken divers weies to undirstonde Cristis wordis:—as sum men seien þat Crist techip here, hat if alle workes of þi liif be, at þi dep, shynynge by grace, ei shal be shynyng after in hevene, and liȝte pee as a lanterne of briȝtnes; for men shal after be briȝt in hevene, moche more panne we wenyn' here. How ever Crist undirstood, we bileve þes wordis ben sop, and ful of resoun and witt, and knowun to hem þat he wole shewe it. • ¹ marriþ, 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.' ·

Sermon 82 — PE GOSPEL ON FEESTIS OF MANY CONFESSOURS.

Sint lumbi vestri praecincti.—Luc. xii. [35.]

Life. pis gospel techip alle men how þat þei shulden lyve to Crist, The but speciali prelatis, þat shulden be list to be peple. And so, for confessours kepten þis lore in her liif bifore oper men, þerfore pe Chirche redip þis gospel whanne men seien of confessouris. First Crist biddip to his disciplis, pat her lendis be girdid bifore, and lanternes brennynge in her hondis, as þei shulden bide her Lord whanne he comep aȝen fro bridalis. Pes lendis þat Crist spekip of ben þe fleishli kynde joyned wiþ þe soule. And pes lendis helpen þe spirit upon two maneres; and for þes two maneris þei ben clepid lendis. pis fleish servep to þe soule, suffringe as it shulde suffre, and doinge as it shulde do, whanne it is tauȝt wel of þe soule. And þus seip Poul®, þat Crist was in Abrahams lendis. And so Crist techip here chastite, as Gregory seip b;-but not oonli chastite but alle fleishli vertues. pes lendis ben girded bifore, whanne man, by discrescioun, drawip from his fleish pe norishment þerof; or chastisep it, on oþer manere, bifore it falle in synne. Brennynge lanternes ben medeful workes þat men have in her vertue, bi whiche pei shulden worche; and, for þes workes comen boþe of bodi and of soule, perfore þei ben clepid of Crist two lanternes, and þei ben in oure hondis whanne we worchen wip hem. For it is not ynow; to kepe us fro synnes, but if we worken gode workes bi þes two lanternes. The lord's return from But for þes bridalis, we shal wite þat þei ben taken on many maneres; first for þe weddingis þat Crist is joyned wip be the wedding soule; after for pe dwellinge pat Crist dwellip wip þe soule; Compare Hebrews vii. 10, Gal. iii. 17. The writer of the sermon appears to have misunderstood the first of these passages. S. Greg. Homilia xiii. 'Lumbos enim praecingimus, cum carnis luxuriam per continentiam coarctamus.' : www.ww

Opening The meaning of the three watches and þe pridde for pe goostli fode þat soulis ben fed wip Crist in blisse. And so pei ben pree weddingis þat Crist is weddid here; first whanne he toke mankynde, and made it oo persone wip him; after whanne he takip his Chirche, and makip it oo spouse wip him; pe pridde wedding is particuler, whanne Crist takip oo soule to him. And so Crist is seid to turne aȝen fro bridalis on two maneris. First, whanne a man is deed þat Crist hap ordeyned to come to blisse, Crist turneþ aȝen to his soule from dwelling wip þe Chirche in hevene. But Crist levep not pis Chirche, but on new manere dwellip wip þis soule. But panne he must have dwelt bifore, or ellis þis soule cam not bi þis state. And so we shulden be liche to men pat abiden þe comynge of Crist, in tyme of dep, or þe dai of dome. And pis abiding shulde alle men marke, for pis comyng is uncertein, and þis tyme is perilous; siþ þis drauȝt mot be wel drawen ȝif oure liif shal ouȝte profite. And so to þes comyngis of Crist shulde ech man make him redi; sip Crist shal come and knocke at doris, and entre to hem þat ben wakinge, and redi to resseyve Crist wiþouten sleping in synne. And þis openyng shal be doon anoon, as liȝtnyng of sonne¹ is in þe eir. And so Crist knockip at oure doris whanne he techip us signes of dep, or signe of þe dai of dome; but þe laste knockyng is sudeyne. if a man be redi bifore to dwellen wip Crist wipouten ende, panne he openep to Crist, sip þis openyng is redynesse. And þus seip Crist ful sopli, þat þes servauntis ben blessid whiche, whanne be Lord comep, he findeb bus wakinge. Sopeli, Y seie to ȝou, þat þis Lord shal girde him, and make hem sitte to mete, and passe and mynystre to hem. pe sitting to mete of seintis, is confermyng of hem in blisse; þe passing of þis Lord bi hem is his shewing to oon and oper. And al ȝif þis shewing be togidere, ȝit her taking is divers; and her diversite is signefied bi þis passing of Crist. pis service is liȝt to Crist, for it is but Cristis shewing of his Godhede, and his manhede, in which seintis shal be fed. And if þis Lord come in pe secounde vigile, and eke in þe þridde, and fynde sich redynesse in þes servantis, ful blessid ben þes servantis, siþ þei anoon ben blessid of God. pes pre vigiles þat Crist tellip sunne, E.

of here, ben pre wakingis fro synne, and algatis fro pe laste synne þat is þe worste yvel þat mai be; and so we preien in þe Pater noster God to delyvere us fro pis yvel. pes vigiles ben clepid pre, for þe Holy Trinite, for pouȝt of resoun of him, shulde make men to wake wel. And so ech tyme þat man lyvep here is departid in pree parties, and tyme to be dai of dome is also departid in pree; ard, for þe quantite of pes pree is uncertein to man, perfore he shulde ever wake, and panne he wakip þes pree vigilis. pe first pree hap ech seint, bifore þe soule go fro þe bodi; þe toper pre hap þe Chirche, bifore þe dai of dome come. And so unknowing of pes tymes, and knowinge how men shulden ever wake, profitiþ unto Goddis children, as done alle pingis. As Poul seip, bi þat þat we knowun not þe quantite of pes pre tymes, shulden we ever more be in drede and ever wake out of synne. And pis lore techip Crist in a parable to his children. pis ping he seip, wite we' wel þat ȝif þe housebonde wiste what tyme be³ þeef wolde come, and stele his goodis, he wolde wake warli, and suffre not þis þeef þus to breken his hous, and spoylen him. It is touchid biforeb how pis þeef is þe fend, þat doiþ al his diligence to tempte man whanne he shal die. For ech man and a fend ben couplid togider in a liste and fiȝten bope niȝt and dai, and algatis whanne þe fend hopip to overcome. And so whanne þe nyȝt of synne blindiþ men to knowun hemsilf, þanne is tyme to pe fend to fiȝte fastist³ wip his make; for riȝt as nestis in a sunne beem ben wel perceyved wip filpe of man, so synnes ben wel perceyved of a man þat is in grace. pis þeef worchip ever bi disseitis, and fiȝtiþ blepeliest on nyȝtis; and in tyme of mannis dep he enforsip moost to overcome, for þis victorie shal ever laste, on wheper side pat it falle. Pis housebondis hous is his bodi, þat his soule is kept ynne; and undirmynyng of pis hous mai be don on two maneres. First, whanne pe fend supposiþ þat a man shal die here, he gaderiþ togidere mannis spiritis, and temptiþ him to mony synnes, as to ire and lecherie, and algatis to dis- So E; om. A. 130, E. • The passage referred to is not 1 Pet. i. 17. 'fast, E. • So E; bielyerst, A. in any of the Pauline epistles, but in See Sermon LXXVI, p. 251. and of the

Spiritual safeguards. The hour of death. peire. But blesse we us wip pe Trinite, and þenken on him in þis cais; and aȝens pe firste synne þenke we mekeli on Goddis power, how God is stronger pan þe fend, and wipouten him mai we nouȝt do. And sich pouȝt of þe Fadir of Hevene shulde overcome pe fend in hour of dep. Aȝens pe secounde synne of pe fend we shulden þenke on God pe Sone, how kyndeli he is spouse to us, and bouȝte us wip his precious blood, and how he mai not parte fro us, but ȝif oure unkyndenesse be in cause; how fair and good a spouse is Crist, and how foul is pe fend; and bi sich pouȝtis Crist wolde ȝeve vertuc to men to overcome pe fend, whanne he temptip man in hour of dep to penke on lecherie. Aȝens dispeir we shulden þenke on goodnesse of þe Holy Goost, how oure good God may not leeve us, but gif oure folie be in cause; and ȝif we hav synned nevere so moche, and nevere so longe have leien in synne, axe we God mercy in oure pouȝte, and have we sorewe for pis synne, and God is redi to forȝeve it, how ever þat preestis failen. -For pe fend may be awey fro mannis soule, but not God; and þe mercy of God is more pan is envie of þe fend, and goodnesse of God is more pan is hate of þe fend. What shulde move men to dispeire, sip þei may so liȝtli be saif? And noping is more in mannis power þan is pouȝt of his soule, but we mote have alone drede to oure God in pis hour; sip we witen þat olde synne may be so hard panne in oure soule, pat we shal not be þanne in power to aȝenstonde tempting of þe fend. For as a ȝerde mai growe so greet, and be so stiff in his strengþe, þat men shal not wripe it, pouȝ þei wolde never so fayn, so synne may growe in man, and be so strong in tyme of dep, þat riȝtwisnes of God wole lette man to obeie panne pus to God. pis drede of God shulde we have, and algatis in hour of dep; and þis is a good defence aȝens þe fend and dispeir. But þis mote be alone drede, and hope in pe love of God; how þat God hap more love þan þe fend hap envye; for Goddis love is wipouten ende, but þis envie is foul and feble; and pis envie mai not do but in vertue of Goddis love; for love pat God lovep riȝtwisnesse makip overcomyng in pis hour. Lord! sip good God ȝevep us strengpe to love him, and to hope in him, and be fend mai not lette to penke on pis ȝifte of God,

what man shulde dispeire of God, in our¹ þat God departiþ þe soule? God suffriþ þe fend to have power to haste a man to his dep, but gode God wole nevere suffre þat ne man mai freli þenke on him; and ȝif þis power be for barrid, synne of man is þe cause, and resouns of pe fend ben blindid' in þis matere. pe fend puttip to us grete synnes þat we have done in work and pouȝt, and for gretenesse of þes synnes Goddis riȝtwisnes hap hardid us. But pis foole shal wel witè how þat we wolen answere here. We graunte mekeli þat we have synned in þouȝt, and word, and in dede; but we wițe pat Goddis grace is moche more pan al oure synne. And þis fool knowip not how þat God hap mekid us now, for we felen þe grace of God, how we hopen in his goodnesse, and sorowen for oure synne. And pis pe fend knowiþ not, but ȝit þe fend argueþ þus: algatis sum man mote be dampned; but who shulde be dampned, but þou, þat þus hast ben unkynde to God? Here we answeren to þe fool, þat he takip a þing þat is sop, but how can pis fend prove þat Goddis riȝt wole have me dampned? siþ Y have hope in my soule, þat is hid to be fend. And wel Y woot þe fend knowip not pis pryvy ordenaunce of God, as he knewe not his owne dampnyng, how God shope it to blis of seintis. But ȝit þe fend argueþ þat alle þingis þat shal come mut nedis come bi þe ordenance of God, and þus þe fend mote have of me a glorious victorie. But here we answere to pis fend, and graunte him þat he takip; and so he mut nedis be dampned for folie pat he is inne; for he travailiþ bisili to have victorie of us, but ȝit we hopen þat he shal faile, bi sparclis of grace þat we felen. And wel we witen as bileve, ȝif þe fend overcome us, it shal not be glorious to him, but more to his dampnacioun; for ever þe more harm þat he doiþ, ever þe worse shal he be punishid. And so men þat shal be dampned wip him shal be ever peyneful to him, for he shal ever forpinken þat he dide so myche yvel. And so pe fend, concludid in insolible, shal ever forþinke and like togidere. What man þat knowip þis foolis castis shulde be overcomen wip þis fend, sip oure good God is so nyȝe, and his mercy is so greet, and folie of þis proude fend in bostinge of pingis þat he knowip not is so stynkinge bifore God, and so knowun to Goddis children? Reflection against despair, 1 bours, E.. * forbarrid, E.

The mission of the Apostles and their successors.

Sermon 83 — ÞE GOSPEL ON FEESTIS Of Many ConfESSOURS.

Misit Jesus duodecim discipulos.-MATT. x. [5.]

pis gospel tellip how preestis shulden traveile in Goddis cause, and how kynde þat þei shulden be bope to God and to be peple. For wordis seid to Cristis disciplis shulden teche us preestis how we shulden do, sip we shulden be vikeris of hem; and ellis Crist bindip us bi no lore. And pus a prest dampnep himsilf þat seip þat Crist spekip not here to him; for he seip in a maner þat he is þe fendis child. And for his unkyndnes Crist wolde not bidde him do Goddis work, but do as yvel as he mai; and Crist þerafter shal dampne him; and pis man berip upon him mater of his dispeiring. And pis shulde moove prestis alle to fille þe wordis þat Crist bad; for if þei dispisen þes wordis, þei mai dispeire as fendis children. And pus bope bishopis and freris beren her dispeir wip hem, and þis will not be shaken of, but ȝif þei leven her olde synne, and suen þe love of Crist þat he techip in pis gospel. pis gospel tellip how, Jesus sente hise twelve disciplis, and comandide hem: Go ȝe not out aȝens my bidding in to weie of hepene men, and entre ȝe not into citees, pe which ben of Samarilans. Pese wordis moten be wel undirstondun to be witt pat God spekip hem; for Crist himsilve wente ofte tymes to Gentilis and Samaritans; and he biddip at his departing pat þei shulden teche alle folk; and pus pes Gentile folk weren turned, many moo pan weren of Jewis. And herfore seien holi men pat Crist tauȝte ordre in preching, how men shulde first go to her kyn, and first moove hem to turne to God; and ȝif God telde hem unablite' of her kyn, þei shulden speke to oper. And to pis entente dide Crist, and tauȝte hise apostlis to do. And so men seien comunli þat Crist here forbed goinge ¹ be inablite, E.

in to be weie of Gentile folk; but he forbed not to go to hem; but Crist biddip raper go to be sheep pat perischiden¹ of pe hous of Israel. And it semeþ þat þes sheep þen po men þat shal be saif; for all þes ben of Goddis hous, and men þat seen God in hevene. And alle þes weren in point to perishe bifore Cristis treupe was teld to hem. To pes folk shulden men preche; for Cristis word wole florishe in hem, and mede and worship is in hevene to men þat prechen to pis peple. Crist bad hem go and preche bis :--pat pe kingdom of hevene shulde neiȝe. And pis is sop; for Crist shal come to his laste jugement, and rekene sharpli wip hise, bop wiþ servauntis good and yvele. And Crist is ofte clepid in pe gospel þe kingedom of hevene, for he is heed. And þis bileve, among oþer, shulde meve men to turne to Crist. For love of þis gode Lord and drede of his ponishinge shulde be two sporis to Cristene men for to drawe in Cristis ȝok; but wanting of bileve makiþ many men dolle❜ in pis. preachers, And fyve maneres enjoynep Crist to his prechours for to Freules kepe. First, þat þei shal hele sike men, oper of bodili sykenesse, or þerwip of goostli sekenesse. Bope þes hadde Cristis apostlis, but we have unnepe þe toon; for we have greet grace of God ȝif we heele men fro synne. And we failen in þis craft whanne we bosten of oure power, and leven Cristis lore, or³ to lyve or to preche. pe secound manere þat we shulden have shulde be, to reisen up deed men; and þis mai be on two maneris. As it was seid of pe firste, algatis we shulden traveile to reise up men deed bi synne; for his is more pan þe firste, and eende wherfore pe firste is good. And gif we don oure diligence þat God hap ȝovun us power to, we mai liȝtli do þes two; for synne is picke sowen in londe. pe pridde cure þat we shulden do, we shulden hele leprouse men. And sip lepre is heresie, a synne bi þe whiche men ben defoulid, we have power to do þis wondir, ȝif we worchen after oure power; and oo lepre left unheelid mai enblemisshe many folk. And þus we shulden be diligent to worche þis wondir in pe Chirche; for o leprous mai foule a flok, and a flok mai foule a morea. pe fourpe work pat 1 So E; perichiden, A. • dul, E. 'oper, E. • A tainted flock may taint a whole moor.

Attack upon the friars Tithes and offerings suff cient for the support of the clergy. In |preestis shulden do shulde be, þat þei shulden caste out fendis. And þis we done on betere manere ȝif we casten out synnes fro men; for ech synne hap a fend, þat goip whanne þis synne goip. But pe fend on two maneres is in diverse men. sum men he is to tempte hem, al if he be not in her soule: In sum men he is incorporate, as in men þat have synne; and in pes soulis þe fend dwelliþ, as who shulde dwelle in his house. Pe fifte manere þat prestis shulden have, shulde be pankfula traveilinge; for if þei wolen have pank of God, þei shulden here fle symonie, and neiper sille her preching ne oper workes þat þei done. And þis forgeten many men, bobe more prestis and lesse; for popis wolen have pe firste fruytis for benefices þat þei ȝyven, and bishopis an hundrid shillingis for halewynge of oo Chircheb; and lordis wolen have longe service for o Chirche þat þei ȝyven, and þis is worp ȝeer bi ȝeer moche rente or moche moneie. And howevere we speken, God woot wel how pis chaffaringe is maad, pryvyli or apertli; for God knowip al kyn þingis, and God biddip us do pes dedis and hope nogte here for hem; for ȝif we hopen to be here rewardid oure hope periship to have blisse. And wip pis synne ben freris bleckid þat shapen to preche wynnyng here; and herfore þei prechen þe peple fablis and falshede to plesen hem. And in tokene of þis chaffare, þei beggen after þat þei have prechid; as who seip, ȝyve me þi moneie, þat Y am worþi bi my preching. And þis chaffare is sellinge of preching, however þat it be florishid. Sopeli preestis mai medefulli, after þer sermouns, etc wip folk; but not calenge for her sermouns, neiper bi dette ne bi custome. And herfore seien many preestis, þat no men þat 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. Originally, the bishop was to receive nothing for consecrating a church; but by degrees the custom crept in of allowing a reasonable procuration,' 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 subject, 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 68. 8d. for each consecration. (Codes, Tit. ix, cap. 1.)

titil of almes shulden þei have goodis þat þei have. For þus lyvede Crist, hiȝest pope. What art þou þat wole not lyve þus? wolt þou be gretter pan Crist þat is Lord of al þis world? Also pis manere is more meedeful to men pat shulden fynde pes preestis, and more meke and lesse worldli to prestis þat shulden be susteyned. And so it is on bop sidis more vertuous¹ þan þes rentis now. And panne God, wipouten doute, biddip pat þis manere be kept. Who dredipa þat ne it is more mede man to ȝeve wel his charite þan to ȝyven his worldeli dette which he owep bi worldli lawe? And who dredip pat ne it is more meke to be paied on Goddis part þan to calenge bi worldis titil more pan Goddis lawe axip? For þis were neer to Poulis reule, þat preestis shulden be paied of foode and hiliyng wipouten more worldli richesse; and panne our titil myȝte be groundid; and oper is feyned of pe fend. Also men myȝten bi conscience ȝyve good men, and take fro truauntis³ betere þan þei now done. And so pis were Goddis wille, bi what resoun shulde he have dymes and offringis of þe peple pat lyvep in lustis and in ydilnes, and profitip not to his peple? Certis pis were a fendis lawe, to ȝyve Goddis part to sich men. And so comunes weren excludid of false ȝyvynge to alyens; as to popis, and cardinals, and siche Antecristis disciplis. Þei weren also excusid of gifte to persouns þat ben lordis clerkis, þat lyven unclerkliche; and þei weren excludid wel of þes Chirches pat ben aproprid to ȝyve Goddis part to men which ben of þe fendis coventb. And cursinge noiep not to man, but ȝif he lyve aȝens resoun. Freris wolen have anoper titil, and plete and fiȝte for siche goodis; but þis is Goddis lawe, however þe fend termyne. And pus curatis shulden not selle no kyn service þat þei done; but do freeli, and taken aȝen almes þat men wolen ȝyve hem; and never more curse, ne plete for sich almes of pe peple, but flee sich lawis þat techen pis, as þei weren lawis of Anticrist. And pus preestis shulden lyve clenli bi Goddis lawe, as þei diden first. And þus men shulden 1 So E; vertues, A. 'who dredib' means 'who can doubt:' compare the expression, so constantly occurring in these sermons, it is no drede.' * tirauntis, E. That is, parishes, the tithes of which were impropriated to monastic communities, which then served the cures from their abbey or priory.

What may properly be given to priests. 1 Cor. ix. 11. wipdrawen her hond fro freris þat beggen whanne þei have prechid; for þei ben coupable bi consente þat ȝeven hem on þis manere. For al pis chaunging shulde be free, þat man shulde do bi Goddis titil. And þus seip pe gospel here, Sip we token freeli of God we shulden freeli ȝyve to men, for hope of more mede in hevene. But here pe peple shulde be tauȝt how þei shulden freeli gyve þingis þat ben nedeful to preestis, for tyme þat þei shulden serve hem; for þus ȝeveþ God to his servauntis þing nedeful to his service, and man ȝeveþ to his bodi þing nedeful to serve him. And herfore Poul seip it is litil ȝif we taken þing nedeful to us. But first, er¹ men done symony, þei shulden travaile wip her hondis, or go to anoper peple, or raper sterve in her bodi. But his wolde falle late or never, but if oure synne be in cause. And pus men þenken þat prestis mai take almes of her parishis, and go to scole, and gadere hem lore to teche hem efte þe wey to hevene; but þis is fer fro dwelling of lordis, or from oper unhoneste liif, or from wendinge to Rome to gete a fattere benefice. Myche þing shulden men knowe here pat is hid bi þe fend, and lettiþ service of Cristis Chirche þat he ordeynede to be done. The parables of the hidden treasure, the pearl of great price, and the Bet cast into the sea. Fs. Exxviii. s.

Sermon 84 — PE GOSPEL ON FEESTIS OF OON VIRGyn and Martir.

Simile est regnum caelorum thesauro.-MATT. xiii. [44.]

pis gospel, in pre parablis, spekip of virgines; and here men reden it, whanne þei seien of a virgyn þat was virgin and martir, as was be heed of virginis. Pese pree parablis ben þe laste of sevene pat Crist seide togidere in þe gospel of Mathew. For God spake ofte in parablis; as David propheciede of him, and seip, in Cristis persone, Y shal opene my moup in parablis and shal speke in proposiciouns þat weren beyng and hidd at or, E. ¹ wiþ lordis, E; which seems the better reading.

þe bigynnynge of þe world. Parablis on good manere tellen many faire treupis; and pus, for many causis, Crist spake ofte in parablis. Pe first parable of þes pree is seid þus of Crist; Pe rewme of hevene is like to tresour hid in þe feld, þe which, whanne a man findip, hidip¹, and for joie perof goip and sellip al þat he hap, and goiþ and bieþ þat feld. pe rewme of hevene is ofte taken for heed of pis rewme, þat is Jesus Crist, for he is in manere al pis rewme, sip Crist is in manere ech part of himsilf. And so be rewme of hevene, of which Crist spekip here, is Goddis word, oure Lord Jesus Crist. Pis feld is undirstonden þe feip of Holi Writt, and Goddis word is hid everywhere in þis feld; for every part of Holi Writt tellip Goddis word,-þe olde law in figure, and þe gospel expressly. Man findip þis tresour, whanne he takip pe feip of Goddis Sone of hevene, þat is ȝit hid; for bileve is a þing hid to men þat bileven, siþ bileve is a þing þat men kyndeli seen not. And so siȝte of bileve, þat is an hid siȝte, is ofte tymes clepid no siȝte, but treupe. He hidip pis tresour founden in þis feld þat kepip Holi Writt in forme of her wordis, and kepip þe witt of it in his soule; for no man shulde presume to amende Holi Writt, but kepe it in þe fourme pat God himsilf hap ȝovun it. He goiþ for joie and sillip alle his goodis to bigge þis feld, and after to traveile þerinnne. He hap first joie of pis foundun tresour, for man hap moche joie of his rigt bileve. He sillip al þat he haþ, þat renounsip al his erþeli goodis, and ȝeveþ him to þouȝt and studie of Hooli Writt. And þus he biggiþ þis feld for erþeli substaunce, as prestis, þat wolen be pore for to be Cristis disciplis, and occupien her wittis in wordis of þe gospel. And alȝif þis be wisdom to jugement of God, it is holden foli to men of þe world; but jugement of God mai no wey faile, and jugement of þe world is algatis fals and failinge. And so þis chaffare of þis feeld is wiys* and profitable; for rotis of bileve hid in þis feld springen out into erbis and wel-smellinge flouris. And pis susteynep pe Chirche here, and bringiþ it to blis; and oper worldli profitees ben nouȝt to pis profite. And þus shulden So both A and E. The Wycliffite versions render, ‘whiche a man bat findiþ hidip.' WIN, E. The hidde

The pearl of great price. Is. iv. L. bishopis and prelatis chaffaren, and studie in Holi Writt, and leeve worldli richesses, and panne þei miȝten be doctours and disciplis of Crist. pe secounde parable of Crist is seid in pes wordis; Eft soone be rewme of hevene is liche to a man marchaund þat souȝte good margaritees, and whanne he hadde foundun oon presciouse margarite, he wente out and selde al þat he hadde, and bouȝte pis margarite. pe rewme of hevene is clepid here pe Chirche, waundringe after Crist; for Crist, heed of al þe Chirche, bigan þe newe Testament; and fadirs of pis lawe, wip vertues of Crist, mai be clepid here þe kyngdom of hevene. pis man þat chaffarep here is clepid ech man þat comip to Goddis lawe and lyvep perafter. pes margaritees ben treupis foundun in Goddis law: pis o margarite is Goddis word, treupe of alle treupis, oure Lord Jesus Crist, and þe same tresour þat was bifore foundun. Clerkis seien þat margarites ben prescious stones foundun in þe see wipinne shellefishe; and pei ben on two maneres: sum hoolid and sum hool. And margaritis ben a cordial medecine, and þei maken faire mennis atire, and conforten mennis hertis. Dis oo margarite is oure Lord Jesus Crist, foundun in tribulacioun of see of þis world; and oper margarites ben lymes of Crist, foundun in shellis of smale se fishes. pe manheed of Crist is a margarite þat worshipip his Chirche and confortip mennis hertis. pe shelle of þis fishe is bodi of Crist, þat was stable and stef³ in all his temptaciouns. And he wip his martiris weren hoolid margarites. And so Crist, bi his two kyndis, is o margarite, holid and unholid; for Cristis Godheed miȝte not be hoolid; but his manheed was hoolid, as shewen his fyve woundis. And to bigge pis margarite many seintis han traveiled in pe state of grace, and bicamen ful herty; for þis medecine of margarites hap confortid alle martiris, and made hem herty for to die for pe love of treupe. Confessouris and virgynes ben maad faire bi þis margarite, and ech state of men þat shal be saaf in hevene. Alle þes men sellen her goodis, as we have seid bifore, and bien þis margarite wipouten any chaunging. For, as Ysay seip, sich ¹ bolide, E. 588, E. 'stiffe, E.

men bien, wiþouten silver and wiþout chaunging, bop wyn and mylk. For men þat chaffaren wip God and bien hem hevene lesen not þat þei ȝyven, but hav alle pingis betere pat¹ þei hadden bifore, and bi a stabler titel. into the sea. pe pridde parable þat Crist tellip is told in þes wordis: Eft The net cast soone be rewme of hevene is liche to a net sent in to þe see, and gaderinge in him alle maner of fishe; þe which net, whanne it was fillid, þei þat ledden it out, [and] a sitting bi þe brinke, chesiden good fishes in to her vessilis, and senten out yvel fishes. So shal it be in eendinge of þis world; angels shal wende out and shal departe yvel men fro juste men, and shal sende yvel men in to be chymeney of fier; þer shal be wepinge and gnashing of tep³. And after Crist axiþ hem where þei undirstonden alle þes þingis, and þei seiden, ȝhe. And Crist seide to hem, Perfore, ech tauȝt writere in þe rewme of hevene is liche to an housebonde man þat bringiþ forp of his tresour bope newe þingis and olde. pis rewme of hevene is þis fiȝtinge Chirche, sent into þe see of þis world. And þis Chirche hap lawis knyttide togidere; and in pe myddis þerof is Crist, a blessid worm, þat alle men coveiten kyndeli. And so alle maner of men ben gaderid into Cristis Chirche; but on two maners ben men in þis Chirche. Sum men ben in þis Chirche, and eke of pis Chirche; and þes men mai not wende out of þis nette. And oper men ben oonli in pis Chirche and not of pis Chirche, and þes men wenden out; and in figure herof, Petre fisshide twyes; firste bifore Cristis dep, and þanne his net was broken; and eft after Cristis dep, and toke many grete fishes; and alȝif þei weren so many, pe net was not broken. For alle pes men þat God hap ordeyned to hevene, mai not wend out of pe nett þat is of Goddis lawis, sip þei moten holde hem in þe bondis of pe ten comandementis. And so Crist takip in his Chirche two manere of juste men. Sum men þat he ordeynep ever to be in blisse, and þes mai not 1 pan, E. • Leep, E. tynge bysidis be brynke, chesiden, &c. • The construction requires the omission of the conjunction, which however is found both in A and The 'worm' must signify here E. The earlier Wycliffite version the bait that is put in the net to renders, men ledynge out, and sit-attract the fish.

The duties of bishops. be dampned for strengpe of Goddis ordenaunce. And sum men ben in Cristis Chirche juste for a tyme, þat fallen fro Cristis Chirche for her owne folie, sip þei breken Goddis heestis, and lasten ever þus unkynde. But þes fishes gon not but wilfulli out of Goddis net. But þis net is nevere ful bifore þat men ben in pe Chirche, as many as God wole have saved, wip oper þat he wole have dampned. Aungels of hevene ben þo þat sitten on pe banke and drawun þis nett in pe see of pis world, and bringen hem to Crist at þe daie of doom. And so þis fishinge lastiþ in tyme of bope lawis; but þes angels departen yvel men fro juste men; and bringen juste men to hevene, and senden yvel men to helle. And þus dwellingis in hevene for dyverse holi men ben diverse vesselis into which þei ben takun. And þe chemyney of fier is pe fier of helle; for alle sich manere of fier, glowing of þikke mater, shal be closid in helle at þe daie of dome. And how pis shal be fillid þe gospel tellip after. De weping þat shal be in helle is sorewe þat dampned men shal have; and gnashing of her teep is harm of her lesing; and þis is more peyne þan þe firste is. Alle pes pingis undirstonden Cristis disciplis; for oure good maistre tauȝte hem more speciali. And herfore ech bishop and ech curate in þe Chirche shulde cunne þis lessoun, to teche it to be peple. For at pe dai of dome þes uncunnynge prelatis þat can not þis lore shal be unknowun for to come to blisse; and perfore we shulden ouper denye for to be prelatis, or, ȝif we ben prelatis, we shulden cunne Goddis lawe, and preche it to be peple, if we wolen come to hevene. And þus seip Crist of sich goode prelatis, þat herfore ech writere, tauȝt pus of God, is liche to an housebonde man þat ordeynep for his hous; sip a prelate shulde more ordeyne for goostli fode pan an housebonde shulde ordeyne for bodili fode to his folk. And as pis ordeyning is betere, for be soule passiþ þe bodi, so pis defaute of goostli foode is more dampnable bifore God. And pes prelatis ben not writeris þat ben tauȝt of God, for neiper þei ben writun in þe book of liif, neiper þei can write vertues in mannis soule. And so pes doumbe men ben not writeris in þe rewme of hevene, but raper doumbe foolis in þe rewme of helle; for as pe fend is a king, so he hap a rewme;

and alle men þat shal be dampned mai be clepid þe rewme of helle. And þes ben rewme of þe fend, sip he is per alper-kyng. But, as a good housebonde servep his meynè wip olde fruyte and wip newe, þat ben of two ȝeris, so a good prelate, pat shulde teche his peple, shulde cunne two Goddis lawis, and how þei acorden togider, and teche his peple, and knowe two weies', to go be weye of hevene, and flee þe weie of helle, and cast out now be ritis of pe olde lawe. But mandementis of þe olde lawe ben evermore newe; and, in tokene herof, a bishop hap a mytre þat hap two hornes, oon behinde and anoper bifore; and pes two hornes bitokenen þat þei cunnen two Goddis lawis; and if þei tokene falsly, he is a fals prelate, and an horned devyl to be dampned in helle. Symbolical bishop's mitre. meaning of the

Sermon 85 — OF A VIRGYn and not MARTIR.

Simile est regnum coelorum decem virginibus.——Matt. xxv. [1.]

many of the ten virgins. pis laste sermoun of þe Comoun is red in two manere of The parable festis:-in feste of o virgine, not martir, and in festis of virgins;—and it telliþ þe state of þe Chirche, bope now, and at þe daie of dome; and speciali bi þis part þat shulde quyke þe toper half. For, riȝt as a man is maad bope of bodi and of soule, so pis Chirche shulde be maad of actyves and contemplatyves. And, for þis spiritual part shulde be more worþi pan þe toper, as þe soule is betere þan þe bodi, þerfore it hap name of al pe Chirche. Crist seip þus at þe bigynnynge :pe rewme of hevene is like to ten virginis, þe which token her lampis, and wente³ out aȝens pe spouse and his wyf; but fyve of But be fyve foolis hem were foolis, and fyve of hem weren ware. token her lampis, but þei, token not oile wip hem: þes ober fyve war virginis token oile in her vesselis wip her lampis. Pis rewme of hevene is þis Chirche: þes ten virginis ben þei| Interpretation, ¹ and teche bis puple two weyes, E. 1 wenten, E.

þat ben spiritual, as ben prestis, and religious, and many oper in þe Chirche; for as pe soule shulde quykene pe bodi, so þes shulden quykene þe actyve part. But þes ten virginis ben partid in two, in fyve foolis and fyve wise. Alle þei ben virgyns herfore, for þei ben chast of bodi, and kepen hem from outward synnes þat mai be knowun to siȝte of men. And bope þes partis ben in fyve; for þe wise shal be in hevene evere in a sercle of blisse, as fyve is noumbre in a sercle; and þe toper fyve foolis shal be dampned in helle wipouten eende. And as a sercle hap noon eende, so shal not peyne of þes ypocritis. And pus tellip Crist fair, how bope pes partis ben fyve. pis oile is riȝt devocioun, þat alle þes virgyns shulden have. pes vesselis of pe virginis ben þe poweris of her soulis; for riȝt as a vessel holdip oile, so þe power of þe soule shulde holde riȝt devocioun in alle pe workes þat man doip. And riȝt as oile makip þe bodi soft, and ever more fletip above, so Fyve is noumbre in a sercle. On the mysterious virtues and significance 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 Moralia, Περὶ τοῦ Εἰ τοῦ ἐν Δελφοις, 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. Plutarch ascribes to Plato the opinion that if there are more worlds than the one which we inhabit, there must be five, 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 have five 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 paragraph begins,-Now the number of five is remarkable in every circle,' but as I cannot understand the reasoning 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 arrangement, while at the same time, when the groups come to be mul tiplied indefinitely, it is necessarily spheroidal. The reader will remember also the quinary grouping of animals by Mr. Macleay, once so famous, and the remarkable vindication of the theory in the Vestiges of the Natural History of the Creation. See p. 247, note A.

devocioun of men makip hem soft in her traveile, and makip hem ever more ligt to bisie hem for hevenli blisse. pes lampis ben goode workes in kynde, þat bop þes partis of virgins done; but þes lampis brennen not ne shynen bifore God, but ȝif þei have rigt devocioun in þe workes þat þei done. And as oile hap moche of pe eir and of pe fier, wel medlid wip water, so men of riȝt devocioun han mouche of hevenli pouȝtis, and also myche of charite. And her tribulacioun semeþ litil, and herbi ben þei liȝt and glad to go þis litil wey. And þus Crist, heed of pe Chirche, was glad here to renne his¹ 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 þei hadden noon oile wip hem; for many men in þis lyf, bope oon and oper, don myche good; but hem wantip riȝt devocioun, bi which þei shulden go ligt to hevene. For al oure traveile here in erpe shulde be don for pis ende; to meete wip Crist and his Chirche riȝtli at þe dai of dome. And pe Chirche pat comep from hevene wip Crist at þe dai of dome is clepid þe wif of Jesus Crist; for þei ben weddid ever togidere. It were for to telle here how devocioun wantiþ in clerkis; as popis taken þer stat here for a foule devocioun, to be worshipid in þis world and have moche of worldli lordshipe. And so done þes cardinalis and þes bishopis also. Curatis taken benefices for þe same cause, but lesse; and preestis taken her ordris for devocioun of ten mark; religious possessioneris 1 pis, E. for devocioun 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 £6 138. 4d. per annum. It may be as well to take this opportunity of putting together a few particulars respecting the salaries of non-beneficed clerks in England between the thirteenth and fifteenth centuries. A constitution of Stephen Langton, dated in ra22, thus regulates the pay of vicars perpetual:- 'Statuimus, ut vicario perpetuo ad minus reditus quinque Marcarum assignentur, 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 inderati and worldis of the clergy from the Fu downwards.

for devocioun of her bely; and many freris taken her stait to lyve lustli in þis world, for ellis þei shulden be laborers, and lyve hard lyf in lewid stait. And so devocioun of clerkis, fro pe firste to pe laste, is studie of avarice, and no trewe devocioun; and so freris, in her statis, wanten riȝt devocioun; for þei taken not her degres, neiper in scole, ne in office, for riȝt devocioun to renne þe weie pat Crist hap tauȝt. And þei wolen not be confessours,-speciali of lordis and ladies,-for þe devocioun þat þei have for to make her soulis clene, but for devocioun of worldli likyng, þat þei taken wip þes folk, (for þus þei ben exempt from cloistre and from risyng at mydnyȝt, and fro fastinge in her fraitour ¹ ª, and oper workes of obedience,) and ¹ freylor, E. century and a half later the standard had varied but very little. In a constitution of 1362 Archbishop Islep ordains that a priest simply celebrating ‘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 constitution, the act of 36 Edw. III (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. III previously mentioned and setting forth that the priests which now be' will not serve but for twelve marks, or len marks 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 ordinary; nine marks not to be exceeded even in that case. But the changing times soon rendered this statute ineffectual, if it was not ineffectual from the outset. A constitution of Archbishop Chichely, dated in 1415, ordains that all through the province of Canterbury the stipends of needy vicars shall be augmented as a general rule to at least twelve marks a year, if the parish revenues equal that amount. The above particulars are found in Gibson's Codex Juris Ecclesiastici Anglicani, pp. 748, 755, 938-9. In the province of York the rates appear to have been lower. From the Testamenta Eboracensia, published by the Surtees Society (vol. ii, p. 118) 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 quindecim missas pro animâ meâ 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 Yorkahire seven marks. In preparing this note I have been greatly assisted by Professor Stubbs. Fraitour, or freytour, is a corruption of refectorium, in old French,

lustis, þat þei have wip ladies, oper þan þei shulden have at hom. And þus pes laste folk semen virginis; but þei ben foule putis. And assaie her wordis and her lyves, and panne þou maist betre wite. Defaute in 'oile of' oper beggers þat ben walkinge in þis world mai men see þat take hede, and of oper pore men bope, as trowauntis can feynen hem sike and defourme hem in bodi; and pis is foul ypocrisie and no riȝt devocioun. So it is to drede to many þat ben pore and lyven chast, þat þei shal, at þe dai of dome, wante oile in her lampis. Contia But whanne pis spouse made dwelling, alle þes virgines napten | Intermen and slepten. Bi which wordis God undirstondiþ many faire wittis. And goode napping of þes fyve wyse virginis is short dep þat þei have here to tyme of þe dai of dome. For pis dep is clepid slepinge; but þes foolis slepen ever bi slepe of everlasting synne. And so pes ten al togidir slepten and nappiden on þis manere; but foolis slepten þis longe sleep, a part here and a part in helle. And þus dwelling of pis spouse is abidinge to þe dai of dome. Certis at mydniȝ! was maad a crie: Lo! be spouse comep, go ȝe out aȝens him. Panne risen up alle pe virgyns, and maden þer lampis fair. And þes foole virginis seiden to pes wise virgyns; ȝyve ȝe to us of ȝoure oile, for oure lampis ben quenchid. And þes wise virgyns answeriden and seiden, Lest it suffice not to us and to ȝou, go ȝe raper to hem þat sellen oile, and bie ȝe oile to ȝou silf. And while þei wenten to bie oile, be spouse cam. And þes virgyns þat weren redi entriden³ in wiþ be spouse; and anoon þe ȝate was shut. pis myddil of pe nyȝt is þe tyme þat Crist shal come to þe laste dome. For certein enchesoun þis tyme is nyȝt; for it is derk and unknowun to men whanne it shal be, and wheþer þei shal go þanne to hevene or to helle. And it is þe myddel for þis enchesoun. It is after þe derknesse, þat goiþ bifore þis jugement, 1 of, E. in, E. refreitor. It means the dining-hall of a monastery. In later times the word was further corrupted to Fraterbouse. Thus Davies, in his Ancient Rites and Monuments of the Church of Durbam (1672), says, In the south alley of the cloisters is a fair large hall, called the Frater-House, finely • So E; entride, A. wainscoted on the north and south sides, as also on the west.' See Halliwell's Glossary. Bénoit, in his Chronicle of the Dukes of Normandy, 1. 10998, writes,-- Cloistre i fist faire e dormor, Celier, quisine, e refraitor.

and bifore pe derknes þat ever shal be in helle. Pis crie is warnynge of aungels, þat shal be to pis daie, pat Poul clepid pe laste trompe, and sum, Gabrielis horn. Panne shal it be seid in sentence: Lo, now comep þe spouse of holi Chirche; go ȝe aȝens him. And þis bidding of God shal not be aȝenseid. And pus men þat shal be savyd and dampned, shal rise aȝens þis daie of dome, and make hem redi to answere of dedis þat þei have done. And panne her conscience shal be open of alle þe lyves þat þei have led. And þus shal þes foolis wite þat hem failide devocioun, and herfore þei shal be dampned, but ȝif þei can excuse hem. Pe axing of þes foolis of men þat shal be saif, is a privy wishinge of þes founed virgyns, þat þei taken part of devocioun of seintis; and wel mai þes be foolis pat panne have siche desiris. But pes men pat now dremen an accident wiþouten suget mai falle aborde wip pese foolis, and axe þis as possible. pe answere of þes wise virginis telliþ treupe to þes foolis, how devocioun þat þei have sufficiþ not for hem bope; and perfore shulden þei go to seintis, þat sellen in weye devocioun. But þat tyme is passid now; and so moten nedis þei dispeire. And in tyme þat þei þenken þus, how þei shulden have lyved riȝtfulli, and have had devocioun in good workes þat þei diden, comep Crist to pe dome, and takip to heven just men. Alle pes pingis have ordre of kynde, al if þei hav not ordre of tyme. At þe laste comen þes founed virgyns, and seien to Crist in his wise: Lord, Lord, opene to us. And Crist answerip unto hem: Sopeli, I seie to ȝou, I knowe ȝou not: Goip forp ȝour weie. And þerfore, wake ȝe, seip Crist, for ȝe knowun not be daie, ne pe hour. Pis comyng of þes fool virgins, after þat seintis ben in blisse, is grutchinge of her conscience aȝens Goddis jugement; and criyng of openyng of Crist is languishing to come to hevene. But answere pat Crist ȝeveþ aȝen, is stabling of her peyne in helle; for þei shal panne be certein þat her double peyne in helle moot nedis be, bi Cristis jugement, for her wickid lyving here. And so her double criyng þanne is her unfamous conscience; for þanne hem shal wante fame, bope of þis world and of þe toper. And þus, as Crist concludip ofte, alle manere of men shulde wake, siþ þei knowen not be daie of dome, ne hour in which þei shal be deed.

PROPRIUM SANCTORUM. [BISHOP BALE, in the later edition of his Summarium, dated Basle, 1559, thus enters the following series of sermons for the Proprium Sanctorum on his list of Wyclif's works :- • In Evangelia festivalia, lib. I. 'Hoc Evangelium historicè 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 à Becket,) comes between those for the Holy Innocents and the Sixth Day after Christmas, and St. Sylvester precedes the Circumcision. 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.]

Sermon 86 — ÞE GOSPEL ON SEINT ANDREUS Evyn.

Stabat Johannes.-JOHN i. [29.]

pis gospel tellip in storie, how Crist gederide his disciplis, and seip, pat Joon stood and two of Joones disciplis, and Joon biheld Jesus wandringe, and seide pus of him: Lo, be lombe of God. Joon Baptist was bifore Crist to make þe weie redi to By an error of the scribe these sermons are numbered as thirtyseven only in MS. Bodl. 788, the same number being assigned to ser- • mons CIV and CV; and the mistake is repeated in Dr. Shirley's Catalogue.

Comparison between the behaviour of John the Baptist and the friars. him; and al his entent was to hiȝe Crist and his ordre. And þus whanne he clepide Crist þe lombe of God, he tolde pe innocence of Crist, and how he shulde die for man. And pis was figurid in sleying of pe Pask lombe. For as þe Pask lombe was offrid of oo ȝeer wiþouten wemm, so Crist was offrid at Pask to bie his Chirche, of pe firste preest; and þis preest is bope God and man. And pus Crist is þe lomb of God; and as a lomb hap no kyndeli gendrure, but it is clene wiþouten scabbe, so Crist was evermore a virgyn, and clene wiþouten ony synne. And two disciplis of Joon herden him speke, and sueden Jesus. And Jesus turnede aȝen and saw hem suyng him, and seide to hem: What seke ȝe ? And þei seiden to Crist, Maistre, where dwellist pou? And Crist seide to hem, þat þei shulden come and see. Pei comen and sawen where Crist shulde dwelle, and dwelliden wiþ him þat dai; and it was as þe tenpe hour. And oon of be two disciplis was Andreu, Symondis broper, þat¹ herden þeir maistir Joon speke pus, and sueden Crist for good entent. Sopli Joon Baptist hadde disciplis, to make hem redi to Cristis ordre. And þis priour grutchide not, but was fayne þat þei wenten to Crist; for he synnep hugeli þat of two goodis chesip þe worse. And wolde God þat oure newe ordris wolden wel undirstonde pis storie. Panne þei shulden preise Crist and his ordre, and be mekeli his disciplis, and make þer disciplis redi to come to Cristis ordre, and grutche not for þei wenten out fre from hem to Cristis ordre. For certis Baptistis ordre was betre pan ben alle þes newe ordris, and he grutchide not but was ful fayn þat þei ȝeden fro him to Crist. And so shulden alle pes privat patrons be fayn of per disciplis whanne þei wenten fro per ordre, and camen freli to Cristis ordre; for Cristis ordre is betere pan is hern, as we taken here of bileve. And pus alle pes synnen gretli, þat taken þis worse and leven þe betere. And it is a fendis envie, on þis manere to harme þer brepren, and algatis, for a pride bifore, to hie aȝen Crist þer rotun ordre. And ȝif þou seie þat þis skile wente forp', ȝif Crist were dwelling here in erpe, and gedride to him' disciplis as he bym, E. So E; A has and. ¹ forbe wente, E.

dide in Baptist tyme; but now Crist is went to hevene, and men gaderen to hem disciplis; certis pis feyned skile wolde distrie alle þes ordris. For per patroun, as þei seien, is went to hevene, and dwellip wip Crist. And ȝif þer ordre dwellip aftir, muchil more shulde Cristis ordre, sip Crist is ever wip his disciplis operwise pan pes patrouns mai. And where pou seiest þat þes ordris gederen disciplis unto Cristis ordre, certis þanne þei erren foulli, to cloute pus to Cristis reule; as, if men varieden þus fro per reule, þei wolden seie pei broken per ordre, sip þes ordris acorden more togidere, þan ony of þes and Cristis¹ ordre, þat is comoun to Cristyn men, and was bifore þes ordris bigan. Lord! sip þes ordris wolden bere hevy þat men wenten to anoper ordre, how shulden not Crist and hise bere hevy þat men wenten out of Cristis ordre? and moche more ȝif fendis lettiden to come aȝen freeli to Crist. pis synne wole Crist juge, þat is weie, treupe, and liif, how men letten to wenden his weie. And errour wole not excuse, sip Poul wende he hadde do wel plesing God whanne he blas- Act femyde. Pis prisonyng in þes ordris, þat letten men to go freeli out of hem to Cristis ordre, is worse pan ony oper sect, and liik to pe fendis ordre, þat lettiþ men to go from him. For fro Crist mai men go freeli unto pe fend; but þis condicioun of þe feend, foundun in þes³ newe ordris, is sprongen to popis and to kyngis bope, þat consenten and helpen herto. pis Andreu fond first his broþer, þat is seid Symound, and seide to him: We han foundun Messi“, þe which is þe grete Crist. It was comun in þe olde lawe þat a greet profete shulde come of þe kynrede of Jewis, and bringe hem to ful freedom; and pis was clepid Messias, and Crist bi o witt. And Andrew ledde Petre to Jesus; and Jesus biheld Petre, and seide, þou art Symont, be sone of Johanna: Pou shalt be callid Petre, and be maad capteyn of apostlis, for vertues þat Y see in pee. On pe morewe wolde Crist go out into Galile, and fond Philip, and seide, Sue me. Pis Philip was of Beþsaida, þat was cilee of Andreu and Petre. And Philip fond Nathanael, and seide to him on þis manere: Him þat Moises hap writun in þe lawe and 1 So E; A has Anticristis, which gives no sense. * So in E; om. A. So E; A has pis. Messy, E. * clepid, E.

Christ teaches pee. his divinity. 1 Cor. ii. 6. prophetis, we han founden, Jesus, Josepis sone, of Nazarep. And Nathanael seide to Philip, Of Nazareþ mai sum good be? And Philip seide to Nathanael þat he shulde come and se Jesus. Jesus saw Nathanael comyng to him, and seide of him: Lo, verili, a man of Israel in whom is noo gile. And Nathanael seide to Crist: Wherof hast pou knowe me? Jesus answeride and seide to him, Bifore bat Philip clepide þee, whanne þou was undir þe fige tree, Y saw And here Crist techip his Godhed in a maner bi his speche þat he seip here. Nathanael was a wise man, and perfor spak more sutilli. For as Poul seip, we speken wisdom among wise men. Crist tellip here to Nathanael how he saw him undir þe fige tree. Pat mote be bi his Godhede; for bodili siȝt cam not þanne. And þus þat Crist knewe þe hert of Nathanael was bi his Godhede. And þus Crist telliþ, but privyly, whereof he knewe Nathanael,-for of his Godhede he knewe him, as Crist mente in hise wordis. And Nathanael answeride and seide to Crist: Maister, þou art Goddis sone, and þou art king of Israel. Jesus answeride and seide to him, For Y seide to þee þat Y saw þee undir þe fige tree, pou bilevest; þerfore pou shall se more pan pese. And Crist seide to þes men togider, Sopeli, I seie to ȝou, ȝė shal se hevene open, and aungels of God steynge up and comynge doun upon me, al if Y be, mannis sone. In pis story mai we see many treupis þat we shulden trowe. First, how proctours of Crist shulden gete disciplis to him bi skilful mevyng' of Goddis lawe, þat þei miȝten freeli come to Crist, and not bi chaffaryng of erpeli þingis, as pese newe ordris chaffaren. Men þat comen to þes dowid ordris [and]' bringen per cloping wip hem, bope for her bedde and bak; for richesse lettip to ȝyve hem pese; and over þis þei moten bringe bope a cuppe and spone to drynke and ete þeir potage; for on þes þingis is per pouȝt. In pes ordris of pese beggaris þei have contrarie maner; for þei, al ful of disseit, not wiþouten gile as Napanael, wip divers and litil ȝiftis, and false wordis, disseyven children. For þei abiden not to ful age, as weren Andrew, Peter, and Philip; but bifore men have discrecioun in þeir childhode þei ben þus begilid. And so pe first part of þes ordris tellip movyng, E. om. E; rightly.

the reg how bei shal ever be nedi, and þat oper latter part tellip how þei shal ever be bigilid; but on neiþer of þes maners chees Crist his disciplis; but þes men likli ben oblishid unto fendis— to pe fend þat is Mammon, and to be fadir of lesingis. And bope þes ben fendis, as ben alle þat shal be dampned. But here þes ordris fagen, and seien, we knowun not þes entrees, for þes ordris wip possessiouns bi þis cause taken men wip goodis, þat þe worlde shulde knowe þat þei take not beggers, but riche, as bei shal ever be. pe freris seien, þei taken in children, for þei ben moost innocentis, and list to norishe in Goddis lawe, as bei ben at þe bigynnyng. But neiper of þes grounden hem in Goddis lawe bi þer dedes. Pe firste word of þe firste ordre techip how he partip wip þe toper patroun, and þe toper partip wip him in synne, as seintis parten in good. Sopli Hypocry þes possessioners maken in þer professioun þat þei professen povert, chastite, and obedience to Crist, and at þe bigynnynge þei moten nedes professen þe contrarie. And in tokene of þe firste, þat þei han renounsid¹ povert, and ben oblishid to worldli richesse, pei bringen her cuppe and her spone, in tokene þat to drynke and pulment þei ben oblishid bifore oper; and bope þes ben no povert to sue Crist, but þe contrarie. pes freris, þat oblishen þer brepren bi falshed and oper giles, maken þer protestacioun þat þei forsaken after treupe; and in reule of þe fadir of lesingis þei wolen drawe to be dep dai. And ȝif disseit of ȝong men bi Goddis lawe shulde be dampned, muche more disseit of children þat wanten discrescioun, but han þer eldris for per keperis; for þei wittis wanten kyndeliª. And sip God | E seip in his lawe, þat whoso stelip a man, he shal be kild bi Goddis lawe, it semeþ þat alle þes benperis shulden be kild of God by skile; for sip pefte is taking of oper mennis þingis, agens þe wille of þe lord, it semeþ þat þis takyng of children, þat freris shulden have bi noo lawe, is taking of oper mennis þingis, for taking of fadirs þing and modirs. And þis tresour is moost presciouse and ful costli to pes fadirs. And where it be aȝens þeir wille, examine hem, and þei shal telle. And þes children comen in bi þefte, and þei ben þeves in al her lyf, to ¹ So E; renounsiþ, A. • That is, are naturally deficient.

Why Nathanael was not chosen to be an apostle, Why some apostles were left for a time is the world. caste how þei shal cleke to freris alle pe goodis þat þei mai geten, ouber of þer frendis or of oper, bi what menis þat þei can caste. And þes ordris folwen more to fendis þan don þe firste ordris of Mammon. Over pis, men douten comunly, whi Crist chees not Nathanael, sip he was witty and good to be Cristis apostle. But here men seien comunli þat þer ben many chesingis of Crist. Crist chesip sum to his disciplis for to come afterward to blis. And þus men supposen þat Crist ches þis Nathanael; for Crist preiside him ful myche, and algatis of¹ virtu of treupe. And pus Crist hap many disciplis þat ben hid, as Nathanael, as was Joseph and Nicodeme and oþer, til þe daie of dome; for ever Cristis ordre shal laste, and tellen here oper per defautes. But pis Nathanael was to wiis to be chosen Cristis apostle, for Crist wolde shewe bi miracle, bi rude² men to turne pe world. And pus he wolde make up of fisheris and oper comunes his apostlis, and make hem passe in witt and wisdom alle oper men of þis world. But ȝit men douten comunli how Crist chees here þes pree apostlis, and toke hem³ not anoon wiþ him, but lete hem wende into pe world and lyve comun lyf as laborers, as it was tauȝt in Petre and oper. But here we trowen þat Crist dide þus to confounde pes cloistreris; for Crist wiste wel þat þei shulden come and disseyve muche of þis world, and seie pat it falliþ not to hem to labore, ne dwelle out of per cloistre, sip þei passen oper men in newe signes þat þei han founden. And to distrie pis ypocrisie dide autor of religioun pis:-he chees not þes disciplis unto cloistre þat he dwelte inne, but into place removable, as was Moises tabernacle. And þis is better ordre here; sip here we have noo citee dwellinge, but here we seken þe blisse of hevene. And pus wente Crist on þe morewe in to be contre of Galile. But men seien comunli þat Crist clepide ofte his disciplis: : first, to be homely wip him, and leve sumwhat of worldli curis; after, whanne þei weren more ripe, to suen him bope dai and nit, and sip, after his resureccioun, to don per hiȝe apostlis workes. And pus was Poul chosun to be apostle after þe 1 in, E. 3 bustouse, E. So E; om. A.

assencioun of Crist; and anoon he wente and prechide and dide as hiȝest apostle shulde do. And algatis we ben tauȝt bi Crist to flee prisonyng of men as þeves. But if þei wolen dwelle wip Crist, þei shulden freeli do þer werkes, and avente hem in þis world, and be not weddid wiþ erpeli þingis. Sop it is þat Crist sum tyme constreynede men, shewinge his Godhede; as Crist smot Poul doun, and turnede his herte to love of him. But he wolde pat his ordre stood in pacience, mekenesse, and charite, and speciali to turne þe world fro richessis and lustis of bodi: but pes newe religious reversen Crist in alle þes þingis.

Sermon 87 — PE GOSPEL ON SEYNT Andreus Day.

Ambulans Jesus juxta mare Galilee.—MATT. iv. [18.]

pis gospel of Mathew tellip how Crist clepide foure apostlis: Petre and Andrew, James and Joon, fro craft of per fishing. And so seip Mathew pat Crist wandride bi pe water of Galile. Ebreus clepen ech water a see; and so ech ryver is a see. And þis ryver of Galile likide Crist ofte to wende¹ biside it. Crist saw þes foure breperen þat weren fisheris in þis water. First he saw Symound Petre, and Andreu þat was his broper, putting þer nett into þe water; for þei weren fisheris. And he seide to hem, Come after me, and I shal make you to be maad fisheris of men. Crist spak ofte bi his manhede, and dide worship to his Fadir; as here Crist bad þes two disciplis pat þei shulden come after him,-neiper go bifore him ne come aside in þer lyvyng,—but as þei sawen þer maistre lyve, so shulden þei sue him in þeir lyf. And herfore Crist reprovede Petre, as þe gospel tellip after, and seide; Go bihinde me, Sathanas, for pou savorist not Goddis þingis. Crist clepide not þes two apostlis to his chaumbre to ete applis; but in þe comun feld, he clepide hem fro worldli traveil, and tolde hem ¹go, E. The call Peter Andy the of Ȝebri

The gospel in every part true and self-consistent. Attack on the friars. Papal appointments to bishoprics and benefices discussed. of a betere traveile, in which þei shulden take men. And þes two anoon leften þer nettis, and per boot, and sueden Crist. Mathew tellip not how fer þes apostlis sueden Crist; but oo þing we trowen as bileve,-pat no gospel contrariep to oper, and no part of þe gospel is fals; but ech part acordip to oper. We trowen also þat Jesus Crist mevede þes men, bope wiþinne and wipoute, and shewide his vertue in þer soulis, and made hem bowe to his bidding. But God forbede þat we shulden trowe, for men wolen not bowe to us, þat 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 pus it semepa to many men þat patrouns of þes newe ordris gon bifore Crist, as Sathanas; and leeven and dispisen his ordre. And Jesus goinge forp þennes, saw opere two breperen, James and Joon, whiche weren Ȝebedees children; and wip þis fadir in þe boot, beetinge þer nettis to take fishe. And Crist clepide þes two breperen; and þei anoon leften þer nettis, and þer fadir, and sueden him; for þes two disciplis weren meevyd of Crist, as oper two, and it semep þei loveden more Crist, for þei leften more per fadir; and þus þei weren worpi of Crist, sip þei loveden him so muche. For Crist seip, whosoever lovep ony man more pan him, he is not worþi of him, and so not worpi of hevenli blis. It is told ofte bifore of alle þes newe ordris, how þei ben not groundid in Crist, ne in ony dedis þat he dide. pei done sumwhat þat is good, and many þingis amys; and so stondip þer cloutid reule, bope in good and in yvel; and pus is Macometis lawe and conjourisons maad. And shortli, noon yvel is suffrid, but ȝif it be groundid in good. But it were to wite over, wheþer þese chesingis þat preestis maken, and þis dowyng þat þei have, ben groundid in Goddis lawe. And trewe men witen wel þat bope þes reversen Crist. As anentis þis chesing, foolis maken þis resoun. Crist chees him apostlis, and prelatis shulde sue Crist, and speciali popis Two leaves of the MS. E (Douce 321) are here wanting; the hiatus, beginning at this point, extends to the words 'muche in gloterie,' inclusive, on p. 306. The text is therefore solely dependent on A, up to that point.

and bishopis; whi shulden not þei chese curatis? for ellis shulden officeris perishe, and, bi defaute of hem, Goddis hous. And pus pes two pingis wolen sue: þat oper popis shulden not sue Crist, or ellis þei shulden chese prelatis, as þe popis lawe techip. pe secounde þing þat suep here is foule inconvenient, þat þe pope, Cristis viker, þat hap his Chirche for to kepe, shulde lete pe Chirche perishe for defaute of siche chesinge. And it is fittinge þat þe pope, þat hap more witt and autorite, shulde ordeyne for þis chesing, sip he is heed of holy Chirche. Here we shal suppose, first, þat we speken in þis mater, as if þe pope hadde not ȝit ordeyned lawis of sich eleccioun, but how Goddis lawe and resoun wolde teche for to worche here; and þanne many men þenken þat þis eleccioun shulde not be, sip it mai not be groundid in resoun ne in Goddis lawe. And to þe resoun þat is maad for þe contrarie part, we shal suppose þat ech man, but algatis þe pope, shulde sue Crist. But ȝit, for dignite of Crist, men shulden ever putte him bifore, and ȝyve to Crist a worþines þat mai oonli acorde to him, for ellis Crist were not abbot over alle oþer men, and maister over alle hise breperen, as he is bope God and man. And þus ech oper preest shulde mekeli sue Crist, and neiper go evene wip Crist, ne bifore him, as dide Petre, and perfore he was clepide Sapanas, and beden go bihynde Crist. And þus a perel in pen I Chirche, þat Poul tauȝte for to come, is, þat Anticrist hiȝe him above Crist, bope God and man. And þus we graunten þat Crist chese to him apostlis and oper disciplis, operwise þan þe Pope of Rome mai or can chese him servauntis; sip Crist was bope God and man, and knewe alle pingis þat shulde be, and wiste fulli what was best, and wrougte ever wipoute defaute. And pus seip þe gospel bifore, þat disciplis sawun where Crist shulde dwelle; for alle þingis þat Crist dide he shulde do so for þe beste. And þus ȝif Crist chees disciplis, þe pope shulde not perfore chese þus; for pe pope mai not be evene wip Crist, in witt, ne in autorite; but he shulde sue Crist here as diden Cristis apostlis bifore. Goddis lawe tellip, whanne þei chosen Mathi as pe twelfpe postle of Crist in þe stede of Scarioth, þei kepten þis ordre in þis eleccioun: þei chosen two, þe whiche þei wisten moost able to be apostle, and moo þei wolden have

chosen ȝif þei hadden knowe siche moo; but, for þei knewun not be beter of Joseph and Mathi, þei putten it in Goddis jugement wheper of þes two Crist wolde have; and preieden ful devouteli, sip Crist knewe þe hertis of men, þat Crist shulde shewe wheper of þes two he hadde chosen, bi casting of lottis. And sip Petre and oper apostlis weren in þis chesinge, and þei weren moo, and more witti, þan þe Pope of Rome, it semep þat he shulde after hem make his more elecciouns. Apostlis chosen preestis in contres þat þei wenten bi, and maden hem dwellinge curatis; and þei hadden myche goodis. But apostlis weren algatis pore men and overseeris; for þis poverte was perfeccioun þat felde more to hem. For Crist, her alber maister, was moost pore man. But oper fourme of chesinge can we not grounde in Goddis lawe. And sip Crist, God and man, chees so fewe men in þis office, and þe pope chesip so many, wipoute siȝt in Godhede, it semep þat he is hied over Crist, and so over al þat is seid God. For certis Crist myȝte not make al pes eleccions; sip Crist ne myȝte not chese, but þat with Antichrist. he saw be Godhede chese. But popis chesyn, for moneie or for preier of princis, many men þat ben unable to bere haly water in chirchis. Lord! sip Crist myȝte not do pis,-and pis þei taken for excellence,—how sich men hien hem not above Crist and al pat is God! for certeinli Crist myȝte not make siche elecciouns. pes men suen not Crist, as diden Peter and oper apostlis, but algatis gon bifore Crist. And so Crist clepide hem Sapanas; sip Crist acceptip not persones, but takip ech man as he is worþi, sum men goode and sum men fendis, after þat þei suen Crist. And pus it semep to many men, ȝif þe Pope wolde be Cristis disciple, he shulde leeve þes elecciouns, or use hem as Petre dide. Wel Y woot pat Crist forsook to juge in temporal goodis; and þis jugement, evyl done, is myche worse to be juge. And þus apostlis makinge preestis hadden The Pope's proceedings appear to identify him - ■ 'men þat ben unable to bere haly water in chirchis.] This may either mean laymen, men who are not qualified to discharge even the humblest 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 Aspersorium with holy water, for the priest to use in the ceremony of the Asperges. To bere is the expression, not to use, for the act of sprinkling could only be performed by a priest. See Ferraris' Bibliotbeca, articles Aspersorium, Aqua Benedicta, Ordo.

shewing of God; for ellis pei hadden do folili in pingis þat þei knewen not. And if þe pope lefte pis þing for peril þat liep perinne, holi Chirche shulde not perishe, but profite more þan it doip now. For panne weren bishopis ful apostlis and pore men as bei weren first, and not chargious to be peple, but doinge pingis þat felde to hem. And so, wiþouten sich signes, mişte pe chirche be wel governed. And pus is þis resoun assoilid þat was first maad for þe pope, þat he mot nede, for Cristis love, and for love of his Chirche, be pus occupied, for prelacie þat holi Chirche must nedis have. Certis þis is a false ground and mychel harm cornep perof. But whanne o blinde ledip a blynde, þei fallen bope in þe lake. And þus seien men, þat coveitise of worshipis and worldli goodis blinden prestis bi symonye, þat al pe chirche farið þe worse. And pus mai men see here. If þes prelatis wolden sue Crist, and putte his Chirche out of peril, þei shulden leve pis, as Crist dide. But bope pis chesing of þe pope, and oper þing þat bringiþª herto, is brouȝt in bi pe fend, and not bi Cristis autorite. For certis Crist miste not himsilf make þes elecciouns. But as þei seien, þe pope mai make a lewid man, for money, a greet bishop on his chirche; but þis is chirch of wickide men. And pus alle pes popis lawes, biside pe lawis þat Crist made, and alle pe dedis þat he doip pat ben not groundid in Cristis liif, ben ful venym to pe chirche,-ȝif a man durste seie pus,-and popis lawis beren no strengpe aȝens men þat holden pis. Lord, what vertue is in þis lawe !-pat ȝif two han pe popis grace, at o tyme, in oo cuntre, where many benefices mai falle, he pat presentip first his grace, he shal be sped bifore þe toper. It hap fallen ofte tymes, and so mai it falle hereafter, þat two men have grace at oo tyme of oo collacioun, and be more unable man, þat loveþ more worldli good, presentiþ first his grace to patrons,-for Scarioth slepip not,-and þanne, bi vertue of þis lawe, shal pis fend be putt bifore, and pis good man putt bihynde. But pis is yvel fruyt of lawe; and God myȝte not make pis lawe, for God myȝte not do amys. How mai ony viker of Crist sue Crist in doinge pus? But certis he goip bifore * That is, contributeth.

Crist, or ellis on oper side weie. What woot pe pope þe stat of contreis of many hundrid myle from him? And wordis of false coveitouse men shulden not in þis lede pe pope; but he shulde lyve as Crist hap tauȝt, and not þus blyndeli lede þe Chirche. Of pis comen a pousand errours, þat siche prelatis fallen ynne. Pei seien þat þei mai not synne in þis state, as Crist myȝte not; for Crist hap hiȝt to his Chirche, þat he shal never faile to it; and þus þe pope is God in erpe, and þe moste blessid fadir. Sich heresies ben sowen, þat a man þat lovede Crist, shulde, for to suffre deep, agens stonde þes heresies; for it were all oon to seie pus, and to putt Anticrist above Crist. The necessity of penance.

Sermon 88 — ON EISTED DAY OF SEYNT ANDREU *.

Postquam autem traditus est Johannes.—Mark i. [14.]

pis gospel telliþ, as oper bifore, of chesing of Cristis Apostlis. And it semep þat Crist prechide first whanne Baptist was taken to prisoun. And ȝif Crist prechide privyli bifore Baptist was enprisound, þat was in anoper manere; for Crist wolde ȝeve Baptiste his time. After pe tyme þat Joon was traied in to pe prisoun of Eroude cam Jesus in to Galile, prechinge pe gospel of Goddis rewme; and seide, pat tyme is fulfillid, and be rewme of God shal come. Matheu tellip how Crist bigan to preche fro pe tyme pat Joon was taken, and toke þe same word for his teme pat Baptist toke whanne he prechide :-Do ȝe penaunce, for pe rewme of God shal come. It is knowen of Goddis lawe, how mannis kynde was exilid for synne of our firste fadir þat stood muche in gloterieb; and so resoun of God axide þat comyng aȝen of þis rewme shulde be gete bi penaunce contrarie to gloterie. And herfore Crist, oure first fadir in There is an office for the octave of St. Andrew's Day in the Sarum 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.

30% spiritual gendrure, tauȝte us for to do penaunce contrarie to Adam's lore; and Baptist, þat was Cristis spouse, tauȝte bifore þe same lessoun. And, for Goddis kingdom is to come, and not wipouten sich penaunce, ech man þat wole have hevene shulde be aboute to do sich penance. And pus pe cause of Crist is pleyn to men þat wole undirstonde it. And pis forpinking is not ynowȝ, but ȝif troupe be joyned þerwip. And herfore seip Markus¹ Gospel:-Forþenke ȝe and trowe ȝe to be gospel. Penaunce disposip a man to take byleeve over a beest, and panne bileve ordeynep him to be groundid in oper vertues. Simon Pa and Ap And Jesus wendinge forþer biside þe see of Galile, saw Symount, d and Andreu his broper, castinge her nettis in to þe water; for pes two weren fisheris. And Jesus seide to hem, Come ȝe after me and Y shal make you to be maad fisheris of men; for my Fadir shal make pis. And anoon þei leften þer nettis and sueden him, as his disciplis. It is noo drede Crist movede pes men, bi his Godhede, in þer soule, and disposide hem to religioun fro pe tyme þat he ȝaf hem witt; for siche men wolde Crist have to grounden men in Goddis lawe. But here men douten comunli whi Crist lovede pus fisheris, and hunteris he lovede but litil, as Lameth and Esau. But here shulden we bileve pat Crist acceptiþ noo persones; but after þat he makiþ hem good, he loviþ hem more or lesse. And so fisheris weren betere men, and perfore Crist lovede hem more. But ȝit stondip þe doute moved, whi Crist made not hunteris betere men pan fisheris, sip it is more gentil > craft. Here is no greet questioun; for God mai worche as he wole. But ȝit men seien here, þat fishing is þe porer craft, and more acording to men, and neer þe state of innocence; and perfore Crist lovede it þe more. Sopeli men hunten in Lenten, and gentil men,-to have per game, whanne þei have noon oper ¹ 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 sponse of our Lord, a title of dignity which I cannot find was ever conferred upon him by any of the Fa thers or Doctors of the Church. # X.2

Church endowment and its evils. avauntage, alȝif þer travaile be bisie and muche. But not so comunli fallip þis in fishing. And fishis ben ner þe elementis, and not so like to mannis fleish; and perfore men holden an ordre to ete fishe and leve fleish; and þus fishe is neer to mete þat man shulde have in Paradise, and sleying of fishe is ferper from sleying of men þan is sleying of erþeli beestis, which fleish heweris usen. And God wolde þat man hadde orrour of sleying of his broper; but now men usen a newe crafts to slee men comunli, more pan þis craft was usid fro pe tyme þat God was born; and seien, þat preestis shulden usen þis craft betere and more meedefulli þan shulde seculer men, as preestis shulden be lordis over hem. And pis lore is tauȝt bi freris bi myche merit feyned perto. But what men þei shulden kille, oper per breperen or aliens, þei holden ȝit in þeir purs; alȝif þei practisen on þer breperen. But þis peple is wyde scaterid,—sum in Engelond, and sum wiþoute. And pes moo freris wipouten seien þat men shulden moost kille English; and so lesse errour at bigynnynge growiþ to mykil and perilous. But leve we pis doute here, and trete we of þe Chirche dowyng; for bi pis mo men travailen bi symonie. For many, bi pe fendis cast, loven to be hye prelatis, for lordship and richesse, more pan to quykene þe Chirche after þe poverte of Crist. And we supposen, as declarid bi twelve lawis of pe two testamentis, þat preestis and clerkis shulden be pore, as Crist was wip hise Apostlis. And in tokene of þis poverte, þes freris ben pore, as pei seien; and ȝit þei passen Scarioth in averice and worldli goodis. And herfore þes blasfemes seien þat begging is medeful, and þat Crist tauȝte hem to begge. And pus þes traitours ben maad riche. Men have proved ofte tymes pat preestis shulden not pus be riche, ne pus be dowid in temporal lordship. Bi men of resoun, or of Goddis half, it is knowun þing ynow; þat sum tyme weren preestis pore, and panne þei shulden, bi Cristis lawe, profite to pe Chirche after per power; but dowing makip hem lesse of power, and þei profiten not more pan þei mai. And so bi pis dowyng þei ben more holden, and a newe craft. This seems to refer to the recent introduction of gunpowder, the invention or the re-discovery of a friar, Roger Bacon, into the art of war.

lesse done. Pat þei ben more holden bi þis dowynge is ligt to prove bi mannis lawe; for siche a rente or benefice mot axe sum reward aȝen, but no reward is more fittinge pan spiritual office of preestis. And þat dowyng makip hem lesse of power mai men shewe bi pis maner. Pei have no more of kyndeli witt þan preestis hadden bifore þe dowynge; and sip þes wittis ben moche occupied about dowing and worldli þingis, þei have lesse witt to be occupied aboute God and hevenli þingis. And no man of witt hap drede pat ne pe world and worldli þingis distracten a man fro God and his service in spiritual þingis. And so it semep pat prestis moten nede oper seie þat þei weren ydil bifore be dowing, or, bi dowing, þei ben more unablid for to serve God, and to profite to his Chirche, and helpe goostli to ony man. And here it semeþ þat þes prestis ben moche¹ unholden to seculer lordis bi pe dowyng þat þei have take; for þei ben harmed so myche perbi. And so folie on bope partis bringiþ in harm in ech side; for no man doip aȝens God, but ȝif he have harm anoon. And it is knowun bi Goddis lawe þat traveile bi Cristis ordenance disposip a man to have grace, and to be more loved of Crist. And ȝif preestis lyveden as Crist ordeynede, þei shulden more encrese in vertues, and profite more to hem and to þe Chirche pan þei done reversynge Crist. And no man þat witt hap wole seie, þat Crist ȝeveþ preestis more grace, for þei ben unkynde to Crist and leven þe ordenance þat he ȝaf hem. And over þis, it is knowen, þat he pat loveþ his God more shulde more profite to Cristis Chirche, and betere love his neiȝbour. But bileve techip us þat God biddiþ men to love him of al þer herte, of al þer liif, of al þer mynde, and of al þer strengþe; so þat, after þe ȝiftes of God, a man is holden more to serve him. And so, sip prestis shulden not be idil, but do good after þeir power, þei shulden profite to pe Chirche bifore dowyng, as þei myȝten. But bi double folie, brout in bope in clerkes and worldli lordis, prestis ben of lesse power, bope to serve God and his Chirche. And noo drede God axiþ acountis of þis foltish chaffering. But here pe fend techip his clerkis to seke after feyned an- As ob om. E.

sweris. And þei seien, first, þat bi þis dowyng þei ben in quiet and in pees, and so þei serven God betere, as þei bi resoun ben more holden. And þus þei ben holden in scole to lerne philosophris lore, oþer weie þan þei shulden be, ȝif þis dowing wantide hem. Here Cristen men shulden wite pþat þe fend medlip sopfastnes wip falshede to bigile pe folk, and turne hem fro Cristis lore. Sopeli men lernen of gentil craftª bi we have occasioun of dowing, but not so muche as done pese beggers; Earthly learn. ing unneces the lore of Christ. Another ob- Jection. for fadir of lesingis mai more in hem. Cristene men shulde lerne Goddis lawe, and holden hem paied perof; and in pis mesure, and in pis nombre, and in pis weiȝte, shulden þei lyven here, and abiden lore in hevene þat men shulden have over pis. For þis lore pat Crist tauȝte ys ynowȝ for þis liif. And ȝif men lyven after him, þei shal have lore as þei have nede; and pus pis dowing makip lore þat doip harm to Cristis Chirche, bope lore of vanite, and perto lore of mennis lawis. Crist ȝaf lore, pe which he lovede, þat he wolde teche Cristen men; and oper lore, and more, over þis, wolde Crist þat were suspendid. But ȝit men replien, and seien, þat bi pis dowyng prestis ben many; and so, in multitude of clerkis, doip þis dowing muche profit; for clerkes wolden not be so many but ȝif þis dowyng were here. God techip trewe men to graunte þat dowyng and feyned begging makiþ, to multiplie prestis more pan God himsilf hap ordeyned; for God coude ordeyne noo kyn þing, but in mesure, noumbre and weiȝte. God wolde not þat alle weren preestis, ne alle knyȝtis, ne alle laboreris; but of alle þes pree partis, God wolde make his Chirche in mesure. And if pou seist þat men faylen witt to ateyne¹ to Goddis noumbre, lyve men wel, and God wole teche how muchel shulde be noumbre of preestis. For defaute of Goddis lawe makip defaute in pis noumbre. Lerne men wel Goddis lawe, and it shal teche mesure in þis, if men prechen wel þis lawe, and hiden it not fro pe peple. Wel I rede in Goddis lawe, whanne God wolde have myche travaile in beryng of þe tabernacle and sacrificis of many beestis, he wolde have, of twelve kynredis, but o kynrede of Levy, to serve his folk for preestis ¹ attsyne, E. • gentil craft appears to mean what we call secular knowledge.

and dekenes. And ȝit he wipdrowȝ many of hem and unabiide hem to serve God þus for sykenesse þat he sente hem. And to alle pes preestis and dekenes God lymitide but dymes and offringis. Lord! ȝif Cristene men wolden be paied of þe mesure of Goddis ordenance, and have pe twelfþe part of¹ clerkis, and ȝyve her dymes and offringis to hem and hyris' to lyve bi, ȝit it were now ynową, sip Apostlis wip lesse goodis profitiden more to Cristis Chirche. And pus wipdrawe we kyngis clerkis and clerkis þat ben in lordis housis, and algatis þese religious pat ben to charge of Cristis Chirche; and passe we not panne þe tenpe part, to dowe clerkis over oure God, and he wole teche us, bi riȝt liif, in what noumbre we shulden have clerkis.

Sermon 89 — pis is be Gospel þat is rad on Cristemasse Evyn.

Cum esset desponsata. — MATT. i. [18.]

-pis gospel tellip of Cristis birpe, how his modir was pore womman, and seip; Whanne Joseph was weddid to Marie, pe which Marie was Jesus modir³, bifore þat þei shulden com togidere, she was founden of her housebonde, havynge of þe Holi Goost; for Joseph perseyved wel þat oure Ladi was wip childe. Here holy doctours seien þat Joseph was weddid wip Marie, and, bifore þei shulden go to bedde, Marie was gret of þe angel, and con- 'seyved, of pe Holi Goost, Jesus oure Savyour. Sopeli þe Holi Trinite made pis concepcioun; but siþ charite is proprid to þe Holi Goost, and moost charite was, þat God wɔlde make himsilf man, it is sop þat Crist was conseyved of þe Holi Goost. And bi pis þe two oper Persones ben not excludid, but includid. Crist was conseyved in oure Ladi of her clene blood wiþouten om. E ¹ beris, E. So in E; A includes the whole clause, except the word Marie, in the quotation. That is, if but a twelfth part of the population, as was the case among the Jews, devoted themselves to the service of the altar.' Th

man, and hadde anoon mannis forme, and growide in hir as oper done. And þus Joseph, bi lyȝt touching, or ellis bi þe lore of God, perceyvide pat she was wip childe, and wolde not disseyve oure Ladi. And seintis selen þat Crist was conceyved after pis weddinge; for Crist wolde be conseyved in wedlok of his fadir and modir; and ellis myȝten þe Jewis forsake Crist as unlawful, and not be greet bihiȝte prophete. And so Joseph shulde have oure Ladi more unsuspect, and more 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, ȝif he wiste¹ hir have knowe man bifore, for repreef he wolde have told it. And, for Joseph was a just man and loved of God, God tolde him bi an angel þat he shulde not drede to take Marie to his wif. Ech word of pis gospel shulde be take bi his sentence. And so, sip Joseph was a just man, God myȝte not faile to him, how he shulde do in þingis þat weren hid to him. It is seid comunli, bi processe of Lukes gospel, þat oure Ladi, fro þat she was grett of Gabriel, as Luk tellip, wente to Elizabeth, and dwelte wip her a long tyme, and in al pis tyme Crist growide in her wombe. And whanne she cam hoom to Joseph, he myȝte betere knowe hir wip childe; but Joseph wiste, bi Goddis lawe, þat ȝif oure Ladi were corrupt in þis caas, she shulde be punishid; but he coude not prove þis, and so he wolde not defame oure Ladi, ne put hir up to mannis jugement; sip he trowide pat oure Ladi myȝte conceyve pus bi pe Hooli Goost. Not þat þe seed of þe Holi Goost was put in to oure Ladi, but þat God, of hir blood, gedride in place of hir wombe; and wipouten oper seed, God formede pis bodi, and ȝaf it soule. And þus, bi þe aungel's lore, Joseph was afer enfourmed, and not of alle þingis togidre, but now a litel, and now a litil; and þus he shulde betere lyve bi feiþ, and hope, and charite; for bi whiles he shulde be confortid bi speche of pis aungel, al ȝif he apperide to Joseph for pe tyme pat Joseph slepte. And þis is a beter sigt þan ben comune dreemes of men. And Joseph was clepid Davipis sone, for he shulde þenke pat Crist was bihiȝt for to come of Davipis kynde; and 1 badde wiste, E.

so myȝte he muse, and þenke how Marie myȝte pus be wip childe. And he hadde noon occasioun to have Marie suspect, for þis tyme, and þes wordis of pe aungel, moveden Joseph to pis treupe: for þat þat is born in her is of the Holi Goost. Wel he wiste þat ech man is maad of þe Holi Goost, but þis aungel mente sumwhat ellis; for ellis his speche hadde be veyn. And so Joseph undirstood pat Marie hadde conceyved bi myracle; and to pis witt he was disposid, but not to no¹ more ȝit. pe aungel seide pat Marie shulde bere a child, and he shulde clepe his name Jesus, as Gabriel hadde seid bifore. And sip Jesus is savyour, bi þis Joseph pouȝte more; and speciali, sip þis aungel seide, þat þis Jesus shulde save his peple fro þer synnes. And þat is moche; for þanne he shulde bope have a peple, and shulde save it fro synne, þat oonli God mai do. A man mai save fro bodili perilis, but oonli God mai save fro synne; and speciali fro pe laste synne, þat makip a man be dampned in helle. Here men douten comounli, sip alle men shulden sue Crist, how preestis shulde not have peple þat were suget to hem. And sip þe peple shulde serve to prestis and do hem worldli worshipis, it semeþ þat for worship of God men shulden þus gyve hem rentis, and pus encreese hooli Chirche in devocioun of dowyng. Here we graunten, as we seiden nextª, þat ech man after Crist shulde sue him, ferber or nerer, or ellis he comep never to hevene. And herfore Crist ledde comun lyf, neiþer to large ne to streit, þe which liif myȝte be ensaumple to alle men of his world. But ȝit Baptist, ne ony oper, myste not passe Crist in o vertue; for Cristis fasting was betere pan ony oper fastyng myȝte be, and his passioun was more as his charite was gretter. But sip Crist dide al þing so þat he myȝte not be amendid, he myȝte not take worldli lordship to be worship of his Chirche, for, if he hadde, he hadde fuylide his stait, and fordone him and his Chirche. And þis wisten apostlis wel, and dwelten þerfor in þer povert. And þus pore staat of men is liker to staat of innocence pan is rich worldli staat, seme it So E; A has foilid. 1 om. E. • See page 310.

nevere so glorious. And pus pe pope, takinge dowing, — were it Silvester or oper,-foulide¹ þe Chirche and dide it harm oper weie pan Crist myȝte do. And so it is not bileve þat ne þis pope synnede myche. But men supposen þat he hadde sorewe in his ende for pis synne; and so we supposen now, þat bi grace pat Crist ȝaf him, he is a seint now in hevene, as oper men pat token pis dowyng. But oper apostlis, bi oure bileve, passen in heven sich staat; for it is bineþe bileve þat þes popis ben in hevene, sip bileve of holi writt seip not þat þei ben seintis. And so for blyndenes of þis world þei token to worship þat was shame. And Crist myȝte not have do þus, for Crist myȝte not have synned. And þus, where ypocritis seien þat þis dowing doip worship, it doip myche shame to men, ȝif riȝt bileve coude conceyve it. For shame of synne is þe moste þat ech man shulde eschewe; for it bringiþ to be moste shame, þat shal be at þe daie of dome. Wel Y woot þat fendis lymes wolen argue aȝens þis sentence, and disprove oure wordis here; but jugement of pe firste treupe, and his liif, wip his reule, techip us sumwhat here how pis is Goddis treupe. And sich lordship of preestis, wip oper synnes þat comen after, may distroie rewmes here, and do harm to al pe Chirche. For, sip sich lordship is rote of batailis and divisiouns, it mai falle bi pis synne pat prestis taken fiȝting fro lordis; and so pes lordis shulden lyve as vikeris, and þes prestis shulden lyve as knyȝtis. And pus myȝte Cristis religioun be reversid for þe more part. And prelatis, bope more and lesse, mai assente to pis sentence, and freris mai falle wip hem, and chide bi wordis þat it is sop; as it fallip in pis tyme pat prestis fiȝting is preisid, she, for a feyned cause, þat noon in þis world can grounde. And after þis synne mai falle, þat ladies ben taken privyly, and afterward apertli, fro þer hosebondis, bi preestis. And þis wey may fiȝting falle wiþinne rewmes and distrye hem; for preestis mai coveiten to myche of rewmes, and chef lordship of hem. God shilde us fro sich perils; for if þei fallen in oure tyme, many helpers shulden þei have of Anticristis clerkis þat darken now. For Goddis lawe seip pus; þat þei ben cursid of him þat bowen So E; A has foilide.

fro Goddis comandementis; and pis cursing is more to charge, for pis Lord mai not erre. And herfore alle men shulden defende Goddis lawe on per manere; for litil errour in þis lawe wole growe to a greet harme. Crist axip here mekenes and poverte, wip verri pees; and algatis in hise preestis pat ben hier in degree; and ever þe hiȝere þat þei ben, pe more pei shulde have of pes vertues. And ȝif pou seie, þat þes richessis ben goode, and Cristis prestis ben more worpi; whi shulde not þei have pes goodis passinge bifore oper men? many sich blynde resouns ben maad bi Anticristis clerkis; as sum men arguen for þeves, þat þei ben more hardi men, whi shulden þei not have pe goodis þat þei robben fro oper men? Speciali, sip bi Goddis lawe alle pingis shulden be comune. But here men seien, þat þeves ben hardi but to do synful dedes, and pei ben þe moste cowardis in doinge of dedes of vertue. And as a corde is a good ping, and pe tree is a good ping, but ȝit pe hanging on pe galewis is harmful to pis þef; so worldli goodis ben good, but mysuse of hem is yvel. For God hap put alle pingis in mesure, and passyng perof is foul and yvel; as many creaturis ben good, and habitude of hem is yvel. And Goddis lawe techip pis ordre, and which of pis is better pan oper. Certis, worldli richesse is good, but not so good as ben vertues; and clopis of pe ordris ben good, but not so good as ordre in soule. Goddis lawe techip in what ordre hise servantis shulde use his goodis; and mesure of pis ordre is betere pan is havynge of þes goodis. And pus we graunten þat preestis shulden have peple þat were suget to hem, but first suget to Cristis lawe; and pus pei shulden have pis peple for þe traveile and þe service þat þei shulden do to pis peple. But Crist hap in anoper manere peple, and alle goodis of his world; for he is bope God and man, pat mai faile in noping.

The Nativity.

Sermon 90 — på GOSPELS of þe firste MASSE AND þæ SECUNDE ON CRISTEMASSE MORWENYNG BEN EX[POUNDED]'

Exit edictum a Cesare Augusto.-Luc. ii. [1.]

pis dai men singen pree massis in worship of þe Trinite; but pe pridde and þe moste is of þe manhede of Crist, þe which is bope God and man for pe love of mankynde. pe gospil of þe firste masse, and of þe secounde also, tellen what þingis bifellen in þe birpe of þis child. pe Emperour of Rome was panne in his flouris, and in pees on ech side, as pis autour of pees ordeynede. Men seien þat þis emperour was clepid Octavian; and in þe two and fourtipe ȝeer, whanne he was in moost pees, was Crist born, God and man, in þe lond undir þis emperour. Men seien also, þat þis Cesare was moost in generalte and larges, and pees of his lordship; for more generali pan oper hadde he lordship of þis world. Of Julius he took pis name to be clepid Cesare; and August he was clepid, for he alargide a pe empire. Pis emperour sente a comandement to al þe peple of his empire, to discryve alle his londis, þat was wel nyȝ al þis world. And he bigan at Sirie, for it was myddil of his empire. And so Syryne 'b, þat was pere cheef undur þe emperour, bigan to make pis discripcion, and gaderide tribute to pe emperour. And þus myȝte pe emperour wite what peple he hadde in his empire, and what þei myȝten helpe him in tyme of nede, in men and moneie. And þus he devidide þis rewme in pree partis, þat men shulden come in nyne ȝeer to Rome, and bringe tribute for her lond. But al pis is passid now; for þe pope and his covent hap' so put doun þe em- Restored conjecturally; the MS. (A) has only the letters « », followed by the long stroke of a p. Siryne, E. ban, E. 'Augustus,' as if from augeo. • In the authorized version, Cyrenius governor of Syria.'

perour, pat litil rewmes tellen ligt by him. And so dukes, and eerlis, and lesse, wolen fiȝte wip him, and dispise him. And so wente alle of Jude, pat was ny Sirye, to make per profession in her owne citee. Ech man hadde an heed toun þat was next to his dwelling, and þat was clepid his citee; and sum men clepen it cheping toun b. And Joseph wente fro Nazareth bat was a toun in Galile in to be toun of Bedleem þat was sett in Judee. For bop Joseph and oure Ladi weren pe hous of Davip; and pe cite of Beedleem was Davipis bi sum propirte, for Davip was borne in pat citee, as pe Book of Kingis tellip. And so Joseph wente wip Marie, þat was his wyf, in to Bedelem, to make pis professioun þat þe emperour bad make. Pei brouȝten an oxe and an asse wip hem, as men seien, for pis enchesoun;-Marie was greet wip childe; perfore she rood upon an asse; þe oxe þei brouȝten for to selle; for Jewis haten begging. And Bedleem was fillid of men bifore þei camen to be toun; and so pei hadden noon herborwe, but dwelten in a comune stable, and pes two beestis wip hem, til tyme cam to use hem. And it felle, while bei weren pere, oure Ladi bare hir child, be which was hir firste child, for him she bar and noon oper. And þis is maner of Goddis lawe, to clepe sich children first born,-not for oper was born; bifore ne after Crist she bar noon oper. And she wraple Crist wip clobis, and putte him in pe cratche, for she hadde no betere place to put him in al þe hous. And so, as men singen and trowen, Crist lai bifore an oxe and an asse. And breep of pes two beestis kepte him hoot in pis cold tyme. And herdis weren in be same contre, wakinge, and keping pe houris of pe niȝt upon per flok. For pis was maner in Judee, whanne pe niȝt was lengest, to kepe per sheep and wake pat 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 Wenceslas, whose sister, Anne of Bohemia, 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 Campden, Chippenham, &c.

niȝt. And so men seien þat Crist was bore at þe myddil of þis nyȝt, for þe myddil persone in Trinite lovede myddil in many þingis. And lo, þe angel of pe Lord stood bi þes heerdis, and clerenesse of God shynede aboute hem, and þei dredden bi greet drede. But be aungel seide to hem, Wole ȝe not drede, for loo, Y telle ȝou a greet joie þat shal be to al þe peple. For þis daie is born to us a Savyour, þat is Crist þe Lord, in þe citee of Davip. And þis shal be tokene to ȝou: ye shal fynde pe child wlappid wip clopis, and put in þe cratche, as Y shal telle ȝou. And sudeynli, þer was maad wip þis aungel a multitude of hevenli knyȝtis, heryinge God and seiynge; Glori be to God in hiȝeste hevenes, and pees be to men 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, wipouten pryde, and wipouten worldli helpe bope of men and of wymmen, and he chees a pore cradil þat þe child was put inne. But he hadde, passinge oper, a pryvylegie in many þingis; for he was born wipouten peyne or sorewe of his fadir and modir. For as he brak not Maries cloister whanne þat she was maad wip childe, so he brak not his modirs wombe whanne he cam out of þis cloister. And so þes just folk bifore God weren betere þan myche worldli peple, kingis or lordis and ladies, and¹ wip myche fare of þis world; for pis birpe was glorious, neer þe staat of innocence. Pe secounde confort of Cristis birp was of þes many aungels; for þei weren betere þan many lordis, and her song was of greet confort. Ofte tyme, in þe olde law, apperiden aungels to men, but not in sich a multitude, ne in siche a joieful speche. And whanne pe aungels wenten fro hem, þes herdis spaken to hem silf, Passe we into Bedleem, and se we pis word þat is maad, þat þe Lord haþ maad, and shewid to us. And þei came haslinge, and fond þes pree persones, Marie and Joseph, and þe ȝong child pull in þe cratche. And whanne pes heerdis sawen pis þing, þei knewen of be word þat was seid to hem of þis child bi pe aungel. And alle pe men of je contre þat herden þis, om. E

wondriden, and of pes pingis, þat weren seid of be heerdemen to hem. But Marie kepte alle pes wordis, and bare hem togidere in her herte. And no drede she hadde greet confort, and undirstonding over opere men. And pes heerdis turneden aȝen, glorifiynge and heryinge God in alle pingis þat þei herden and sawen, as it was seid to hem. pany pro at the N the Nati We supposen þat aungels ledden hem to pis place in Beed- The boy leem, and confortiden hem many gatis, bope in bodi and in soule. And þei wisten bi pes aungelis, and bi pe good will þat þei hadden, how pei shulden have pees in erpe; and herfore þei herieden God. And so, ȝif we taken hede, Crist hadde company of pre. First, of his fadir and of his modir, þat weren bope holi folk; after, of herdemen pat lyveden symple and holi lyf. And þes weren licli mo pan two, and ny; þe state of innocence; for God lovede Abel betere pan Cayn þat was his broper. And pe first was an heerde, and be toper a tiliyng man; and tiliyng men have more of craft pan have heerdis in per dedis. And as God lovede Jacobes sones, þat weren alle heerdemen, so he lovede pes heerdis pat camen for to visite Crist. And so pis nativite of Crist was more pan ony Refe oper, ȝhe, and more pan Adames makyng, whanne he cam into his world; for oure Ladi and Joseph passiden Adam and Eve, and þe company of aungelis passiden frendis þat weren wip oure firste eldris; and pes heerdis þat camen to hem passiden Adams children. And algatis pe birp of Crist passide' oper dedis þat ever God dide; for it is more to make God man, pan to make pis world of nouȝt. It is maistrie to make a virgyn bere a child, and dwelle a virgyn, more pan to make Adam of erpe, or to make Eve of Adams ribbe; but it is wipouten mesure more to make God to be a man. For here mennis wittis moten faile. But oon ensample hap kynde ȝovun us: as pe spirit þat is mannis soule is þe same persone wip him, so pe secounde persone of God is pe same persone wip þis man. But diversite is greet here and pere, whoso wole loke. Leeve we pis and speke we of vertues. For pis child 1 So E; passiden, A. Literally rendered from the Vulgate, omnes qui audierant mirati sunt, et de iis quae dicta erant a pastoribus.'

is Goddis virtue, and wisdom of þe Fadir of hevene. But þis is bi his Godhede; and mo redelis¹ pan we can telle ben sop of Crist bi his two kindis. And ȝif we taken good hede of him, Crist is pree kyndis, and o persone; for Crist is Godhede, and bodi, and soule, and ech oon of pes pree. And so, as sum men seien, Crist is sevene þingis, and ech of hem: for his spirit is pree þingis, and his bodi oper pree pingis, and Crist is, over þis, his Godhede, but oonli oo persone of it. And so, as sevene is ful nombre of universite of þingisª, so Crist is ful rewme of hevene, and of þis world; for al þis world bi him is betirid, and as who made a newe world. For ech creature of þis world is beterid bi his birp. For man is beterid sip he is bouȝt and maad Goddis sone and his eire, and þerwip þe broper of Crist, which is bope God and man; angelis in hevene be beterid, sip þei have more felouship, and sich felouship of seintis makiþ hem more glad togidere. And pus alle pe fendis in helle ben beterid aȝens per wille; for þer cumpany is maad lesse, and þei have harm of many felowis. Al pis world bodili shulde serve to God and to man; and it wantide pis eende til þat Crist was maad man; for bifore, pis world fauȝte wip God and tormentide man, but fro þat þis pees was maad, God made þis world to serve man. And herfore aungelis in hevene, for Cristis incarnacioun, wolden not take kneling of Joon, but seiden, þat þei weren his servantis, and servantis of his breperen; and pis þei fulfillid in dede. And so ech part of þis world shulde joie for þis nativite; but þe fendis maken sorewe, for old envie þat þei have. And for þei shulden make ioie, þei synnen in þis, and harmen hemsilf. And herfore Crist is clepid a pesible kyng in þe Chirche; for he made pees in al pis world, and lefte figtinge for more pees. For man fiȝtip wip pre enemys, to have more blessid pees in hevene. And so, as many men seien, alle þingis comen for þe beste; for alle comen for Goddis ordenance, and so þei ¹ 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 earliest times. See the article on 'Arithmetic' in the Encyclopaedia Britannica.

comen for God himsilf; and so alle pingis þat comen fallen for be beste ping þat mai be. Moreover to anoper witt men seien, þat þis world is beterid bi everyping þat fallip perinne, where pat it be good or yvel; so moche, pat pis world is betere for synne pat is punishid in helle; for it fallip to oure Lord to have a prisoun and prisoneris, and do his merci to hem, and savore more his scintis in hevene. And herfore seip Gregori", þat it was a blesful synne þat Adam synnede and his kynde, for bi pis þe world is beterid; but pe ground of pis goodnesse stondip in grace of Jesus Crist. What is the upon the earth. which Christ sends But ȝit men mai muse how Crist is pesible kyng, sip he seip, he cam not to sende pees in pe erpe but swerd, and pat bitokenep fiȝting and noo pees. Here men seien sopeli, þat þer ben two peesis, verri pees and fals pees, and pei ben ful dyvers. Verry pees is groundid in God, whanne God lovep a man, and to pat pees such pees wip alle creaturis; for to men þat þus loven God done alle pingis good. And pis pees stondip in pacience, and mekenes, and oper vertues; and pus was Crist pesible kyng, and he and hise hadden pees here. Fals pees is groundid in reste wip oure enemys, whanne we assente to hem wipouten aȝenstonding. And swerd aȝens sich pees cam Crist to sende into erpe; for pus fouȝte Poul aȝens his fleish, aȝens pe world and pe fend; and bus dide Crist, partinge fleishli frendis fro pe love of oper, for pe more love þat þei shulden have to Crist þat is her God. pis fals pecs is cowardise, and enemyte of God; and auctor of pis pees is pe fend of helle. And Crist contrariede pis pees, wip synnes pat bringip it in, as ben pryde, envie and bateils, ydilnes, and oper synnes. And where verry pees techip pacience, pis pees techip fisting, and blasfemep in God, as it wolde be his maistir. And to pis undirstonding was not Crist pesible kyng. And herfore be prophete seip, pat in Is. . 4 tyme of Crist, pei shulden welle per swerdis to sharris', and per 1 schares, E. A passage, not worded precisely as here stated, but with the same general meaning, may be found in Gregory's Commentary In Primum Regum, lib. iv. cap. 1. But there is a passage in the Sarum missal, in the office for Holy Saturday, containing precisely the same thought; O certe necessarium Adae peccatum et nostrum, quod Christi morte deletum est! O felix culpa, quae talem ac tantum meruit habere redemptorem !' ad. .86. '88 'sa'

Ps. xtvi. 9; xxvi. 3. speris to sykelis. For of Crist seip anoper prophete, þat Crist shulde do awei bateilis to be ende of þe erpe, and instrumentis of bateilis, as bowe, and sheld, and swerd, and oper engynes of batailis. pus shulde it be; but þe fend reversiþ þis. The Martyrs.

Sermon 91 — ON SEINT STEVENYS DAI.

Ecce, ego mitto ad vos prophetas.—MATT. xxiii. [34.]

pis gospel is songen in worship of Seint Steven, þat was þe firste martir aftir Cristis assencioun; for he was oon of pe sevene dekenes chosen of þe apostlis, and stood styfli to his deep for bileve aȝens Jewis. And so bileve techip us þat he is an hooli martir. Crist seide pes wordis to two maner of folk, þat weren þe fendis capteyns in killing of martiris; and þes weren princis of preestis, and comunte of Jewis. Crist supposip in þis speche, pat he is bope God and man; and so al tyme þat was, or shal be, is present to him. And he supposiþ also þat þer ben two kynredis; good kynrede, and yvel, of which ben man-sleris fro þe bigynyng of þe world to pe laste martir. And to pis kynrede shapip Crist his wordis:-Lo, I sende to ȝou prophetis, and wise men, and scribis; and al þis is for ȝour good, to teche ȝou Goddis lawe: and of hem shal ȝe kille, and do upon þe crosse, and of hem shal ȝe tormenten in your synagogis. And here mai we see pe malis of þis kynrede, for a synagoge, as þei seien, is an holi place; and hereinne þei turmenten just men. And pe synne was¹ þe more, and blyndenesse of witt also, for þei wenden to do wel in pis. And so pei pursuen Cristene men fro cite to citee, pat shal veniaunce come on hem at þe dai of jugement. And þus þei done her fadirs work, sleyinge martiris bi þer tyme, þat al just blood come on hem, pat is shed in erþe, fro þe blood of just Abel to be blood of Ȝacarie, þat was Barachies sone, slayn of hem bitwixe pe temple and be auter. 'So E; is, A. The words And—bem are italicized in E.

Pis is a blessid ende ordeyned bi Goddis lawe, for no synne mai be done, but gif justise be perwip; and so, pis justise makip þe world more fair pan þis synne mai mak it foul. Muse we not of pis Ȝacarie, how he was Barachies sone and whanne' he was kild, as pis gospel tellip; for many men have many names, and algatis in þe olde lawe; and a man is a sone of a fadir longe bifore; and many pingis ben hid to us, how pei weren speciali done. And þus we taken þe word of Crist, and trowen it sop as bileve, sip ech word of pe gospel is trewe, sip it is bileeve; sip ech compleet resoun tellip treupe þat we shulde trowe, and ech part of pis resoun bitokenep pe same treupe. Crist seip to pis folk:-Sopli, Y seie to ȝou, alle pes pingis shal come upon pis kynrede. pes Jewis weren a part þerof, and so pis kynrede was pere, and herde pes wordis of Crist, for a part of it herde hem. Aftir, Crist declarip þat þis malice was oonli in hem; for God was of good wille to do good to his kyn; but sum of hem wolde not take pis goodness of God. And pus seip Crist:- Jerusalem, Jerusalem, how ofte wolde Y gadere pi children, as an henne gaderip her chekenes undir hir wynges, and pou woldest not, but toke in veyn Goddis grace. And here men douten comunli how Goddis wille was reversid, sip pe Psalme seip :-pat al pat God wolde, he dide generali in hevene and in erpe. But here it semep þat Austin wolde seie on þis manere b:-pat Goddis wille mut nedis ever more be fulfillid; and so, as ofte as Crist wolde gadere children of Jerusaleem, as ofte weren bei gaderid undir his proteccioun; and whanne he wolde not gadere hem, her synne was in cause, and bi riȝt wisnesse of God, pei musten nedis be punishid; and so Goddis wille was fulfillid in punishing of hem. God wole sum þing uttirli, as þing þat he wole be; and pes pingis moten nedis be, sip God is al myȝtti. And sum þing wole God upon condicioun; and tellip men his wille, how, bi his lawe, men. shal be punishid pat breken pis general wille in ony part þerof, þat is fulfillid in sum part. And so, sip God biddip do pis ping, and ordeynep to punishe for pe trespas, God wole on pis maner þat þis dede be don. And so ever Goddis wille is ful- See p. 240. See St. Augustine's, Enarratio in Psalmum cxxxiv. § 10. Ps. cxxxv, 6.

fillid, ouper in dede, or penaunce. ȝif a man do meedfulli þat God biddip him do, Goddis wille is riȝtli fillid in dede, as God biddiþ; ȝif a man aȝenstondiþ God and doip aȝens his wille, ȝit Goddis wille is fillid asideli¹ by punishinge of þis man. And God hap ordeyned ever more siche wille to be fulfillid þus. And so, as men speken in Latynª, ȝif God biddiþ þee do pis dede, God wole pat pou do þis dede, al if þou doist it not; for þou art in dette to do pis dede, and in þat is Goddis wille endid. But God wole not þat þou doist þis dede, for God knowip not pis treupe, but God wole þat þou do þis dede as God wole þat þou shuldist do pis b. And so Crist doublip þis citees name to telle defaute of per unkyndenesse; how þei sleen Goddis prophetis, and stoone Goddis servauntis sent to hem, as was Stephen and many oper, þe which al pis citee killide. And after Crist tellip pe veniaunce þat shal be taken for pis synne. Lo, your hous shal be lefte to you desert, for defaute of dwelleris. And þis þing cam after in dede, soone after þat Crist steiȝ to hevene. And so Christ seip to pis kinrede; Certis, I seie to ȝou, ȝe shal not se me fro henns, til þat ȝe seien, blessid be he | pat is comen in pe Lordis name. Anoon þis kynrede diede fro Crist, and panne pei wisten þat he was God, and how he cam to per profit, al ȝif þei weren unkynde to him. And þis knowing was peyneful to pis kynrede pat shulde be dampned; and pis folk suffride pis pey ne bifore þat þei sawen Crist. For God is redi in peyne ȝyvynge as he is redi to ȝyve blisse; for his justise nedip bope to be toon and to be toper. 1 sydely, E. exas men speken in Latyn. The reference in the text is probably to the great work of Archbishop Bradwardine, the profound Doctor,' entitled De Causa Dei contra Pelagium, in which the whole subject of free will and predestination was haustively handled, and the popularity 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 Del, 1618) was immediately on its publication tanto omnium doctorum exceptus applausu, ut per omnes fere bibliothecas totius Europae describeretur.' To this work Chaucer refers in the well-known passage in the Nun's Priest's tale, and reproduces some of its subtle argumentation 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 shouldst obey his precepts, though thou in fact doest it not.

Sermon 92 — ON SEINT JHONES DAY.

Dixit Jesus Petro.-JOHN xxi. [15.]

pis gospel tellip how Crist ordeynede Joon to lyve and die, and how Crist wolde pat Joon cam to blisse wipouten killing. Joon tellip how Jesus seide to Petir þat he shulde sue him,-not oonli bi paas of feet,-but in suffringe dep as dide Crist. And Peter knew his witt of God, and wolde fayn wite how Joon shulde die. But Joon clepip himsilf bi pree names and leveþ his owne propre name. For þes wordis pat Joon tellip here sounen to excellence of him; and panne God wole pat men be pryvy, and ȝeve pe sope to grace of God. And pus seip þis gospel of Joon, how Petir turnede him and saw Joon. And þe firste name of þes pree sownep in to Goddis grace, and is seid in þis maner: Peler, as he turnede him, saw bat disciple bat Jesus lovede, how he suede Christ, as Peter; but ȝit he wiste not of his deep. And pis souneb to grace of Crist, þat he lovede pus Joon bifore; for more grace mai not God ȝyve pan sich love bifore disertis. Pe secounde name pat Joon clepip him, stondip in familiarite of Crist: how Joon restide on Shir Pursdaie¹a in pe soper on Cristis brest. pis homlynesse was a greet grace, and mevep men for to trowe pat pis Joon hadde witt of Crist. And al pis cam of grace of Crist. pe pridde name pat Joon clepip himself, þat Peter shulde knowe bi resoun, is þis þat Joon seide to Crist, Lord, who is he pat shal traye bee? Pis word was seid on Shir Pursdai, whanne Crist was at his soper, for panne tolde Crist, but comunli, þat oon of 1 Scher Thursday, E. Shir Thursday is Maundy Thursday; 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 John self this describes him Rospel in three different ways.

The manner of Saint John's feath. hem shulde traye him; and Petir wolde wite which þat he were. For, as men seien, Petre wolde have fouȝte wip him. And Petre saw þat Joon was nyȝ Crist, and homly¹ wip him, and spake to Joon þat he shulde axe Crist which was he þat shul traye Crist, as Crist hadde seid. And al pis sounep to Cristis worship, and to wisdoom of Crist. pis pridde name, and leevep to boste of himsilf. And pus Joon nempnede Whanne Peter sawȝ þis disciple, þat was Joon Evangelist, he axide of Jesus what shal worpe of his Joon. But Jesus answeride to Petir in wisdom and pacience, and seide: I wole bat he dwelle pus til Y come; what is þat to pee? sue pou me. And it is ynow; þee to cunne, and to do at pis tyme, and axe no more. Here mai we se, how Crist wolde pat neiper Petre ne Joon wiste panne Judas name, whom Crist wiste panne to traye him. And so Crist shewide togidere bop pacience and charite. But Crist shewide after lore more to note; how men shulden not bisien hem to knowe pingis unpertinent to be helpe of þer soule. And þus seide Crist: What is þat to pee. And so þis word wente among þe apostlis, þat þis Joon shulde nevere die. And so wordis þat ben wel seid mai liȝtli be taken amys; sip apostlis token amys þis word of Crist so pleinli seid. And pus Joon tellip þis defaute, and seide, pat Jesus seide not pat Joon shulde nevere die; but Jesus seide in þis maner: But I wole pat Joon dwelle bus till þat Y come, what is þat to thee. And Cristis wordis myȝten be verified on pis maner, ȝif Joon were deed; pat Crist wolde pat Joon lyvede longe, wipouten martirdom in bodi, til Crist cam in his owne persone, and warnede Joon to come to him and ete in hevene wip his breperen in Cristis feste þat he hadde ordeyned. And þus telliþ þe storie of Joon, þat was longe after; as it bifel, Crist cam to Joon, and tolde him how he shulde come to his breperen upon Sundai next after, and so Joon diede in his grave b. Lord! sip þes wordis ¹ bomely, E. • So in the Vulgate, 'Sic eum volo manere donec veniam. Quid ad te?' This 'storie' is given at large in the Legenda Aurea of Jacobus de Voragine. 'Cum igitur esset Johannes XCIX annorum, a passionc ' do pai, E. Domini secundum Ysidorum anno LXVIII, apparuit ei Dominus cum discipulis suis dicens, Veni, dilecte mi, ad me, quod tempus est ut in mensa mea cum tuis fratribus epuleris. Surgens autem Johannes coepit ire.

of Crist mai be wel pus undirstonden, what shulde meve ony man to take fals wite bi hem? After pese meke wordis of Joon, and comendinge of Goddis grace, tellip Joon of himsilf: how he is pat disciple pat berip witnesse of pes pingis and wroot. pes pingis in pis gospel; and we witen bat his witnesse is sop. And sich a witnesse, unsuspect, shulde be trowid of trewe men and not be holden for fals, sip it is oure bileve. pis gospel is fals, and after dampne it if pou canst. Prove pou þat

Sermon 93 — ON CHILDREN MASSE DAY.

Angelus domini apparuit.-MATT. ii. [13.]

of the Inno cents. pe Lordis aungel apperide in sleep to Joseph, and seide: Rise, The slanghts and take pe child and his modir, and flee into Egipt, and be pou pere til Y seie to pee; for it is to come pat Eroude seke be child for to lese him and his felowis wip him. And Joseph roos up, and toke in be nyȝt be child and his modir, and fledde into Egipt. And Joseph was here to be deep of Heroude. And bis was done of Joseph, for to fulfille pat bat was seid by be prophete, pat seide: Out of Egipt Y clepe my sone, seip God of Crist. And banne Heroude sawȝ bat he was disseyved of be kyngis, and was ful wrop, and sente into Bedelem, and slowȝ al pe children bat weren in Bedelem, and in alle be coostis biside, pat weren of twa ȝeer and wibinne, after pe tyme bat he souȝle out of bes kyngis, pat Crist For as men seien comunli, þe same ȝeer pat shulde be of age. Crist was born, Eroude wente to Rome and brente pes 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 himself 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 Jobann. Evang.. says that it was related in an apocryphal writing that the apostle, after his grave had been dug, ibi se tanquam in lectulo collocasse statimque eum esse defunctum.

for السر Crist ngis have ship, and dwelte pere aboute two ȝeer bifore he cam aȝen. And perfore he slow alle pe children þat weren two ȝeer, for he dredde him of Christ þat he shulde take his kingdom; sip þis alien b was kyng bi þe graunt of Romayns, and he wiste not how Crist wolde do þat was bi kynde kyng. And þanne was fulfillid þat was seid bi Jeremye : A vois was herd in hiȝ, which vois was a wepinge and a greet weiling,-Rachel was weping for hir children and she wolde not be confortid, for þei weren not, quic pus. pis prophecie is undirstonden on many maneres of men. Sum men undirstonden it, þat Rachel wepte in spirit þat þei weren not hir children þat weren kild in Bedleem, but hir sistris children; for þei weren kild martiris. Oper men undirstonden by Rachel holi Chirche; and pes martiris weren hir children pat she wepte fore, not for þe martirdom þat was in hem, but for pe synne þat was done aȝens hem. And þe remenant of þe word is undirstonden ¹ denyingli, þat þe Chirche wolde not be confortid of þis, þat her children weren dede. For she pouȝte it no disconfort by many enchesouns; oon, þat it mut nede be, as God himsilf hap ordeyned,—and he ordeynep evere for þe beste, ȝif we coudyn perseyve it. How shulde we grutche aȝens God þat we trowen doip so wel? Also, we trowen 1 So E; A has undirstonding. • brente bes kyngis ship. This singular legend is not found, so far as can discover, in any writer of earlier date than Petrus Comestor, (the Mangiadore of Dante, Paradiso, xii. 134), author of the Historia Scholastica, from whom De Lyra quotes it. l'eter was a priest of Troyes in the twelfth century; the Historia is said to have been produced in the year 1181. In the dedication, addressed to the archbishop 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 Scriptores Ecclesiastici, thus writes of him; Historiam Ecclesiasticam consarcinavit eamque glossis tum falsissimis tum insulsissimis refercivit, quae tamen ita tum · ubique obtinuit, ut ipsi scripturae sacrae nudae ac purae pene preferretur.' The story of the veracious l'etrus is, that while Herod was on his way to Rome, whither he had been summoned 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. Whereby the prophecy in the forty. eighth Psalm was fulfilled, Thou shalt break the ships of Tarshish with an east wind,' Tarshish being of course identical with Tarsus ! b Herod was an alien and no Jew, being the son of Antipater the Idumaean.

þat þes seintis weren take in per best tyme, so pat many ben betere pan þei shulden have be unmartrid. Whi shulde pe Chirche sorowe for her grete goode? Many sich resouns ben maad, þat men shulden be pacient and confourme hem to Goddis wille, and enjoie of be more goode. And pus men seien pat pe Chirche is worshipid bi martirs. Crist is heed of martiris, and oonli bi himsilf; but his membris ben martris upon pre maneres: sum in wille and dede,-and pus was Stephen martrid; and sum in wille, and not in dede,-and pus was Joon martrid; and sum men in dede and not in wille, and pus weren þes children martrid. But men douten comunli how alle pes weren martris, sip circumcisioun was panne as nedeful as now is baptym. But licly many of hem weren kild bifore pe eiȝtpe dai, and, bifore pat, þei shulden not be circumcidid bi pe lawe. Here raany men penken þat þer ben many circumcisiouns, as per ben many baptemys, as it is knowun comunli. And God is not so oblishid to sensible sacramentis þat ne he mai, wipouten hem, ȝyve a man his grace. And as God ȝaf martiris grace, wipouten baptym of water, bi baptym of pe Hooli Goost and bi water of Cristis side, so mai men suppose of circumcisioun; and so alle pþes Innocentis weren circumcided in soule. pus mai men suppose binepe bileeve. Question rased whether all the Holy Innocents were martyrs. canonization of saints as prac tised by the Court of Rome. And many men supposen pis more pan of pes seintis pat He assails the now ben canonisid bi pe Court of Rome, for lordship, or money, or favour of partis; for pus may be Court be blyndid in many sich canonisingis. Also, fals witnessis proven not bifore God; whi shulden we bileve þat þes witnessis seien sop? also, many sich signes pat ben holden myraclis mai be done bi þe fend, and many moo pan þei; what evidence is of pes, pat þis soule is in hevene? Som soulis ben in hevene bi witnesse of holi writt, and his witnes is more worp pan a pousand courtis; and bileve of Cristen men is þat þes ben seintis. But men supposen binepe bileve pat oper men ben seintis, after evidence þat þei have, ouper more or lesse: as sum men supposen, and sum leeven levefulli; and sum men trowen treuli, pat alle sich seintis profiten not to men but if pei maken hem love Crist. So, ȝif men wolden betere love Crist wipouten sich feestis,

it were beter to hem to wante sich seintis. But wip þis it is sop, þat many ben seintis in hevene, as Laurence and Kateryne", alȝif Rome canonise hem nevere. But siþ þes seintis ben not expressid in þe lawe of holi writt, men ben not holden to trowe it expressli þat þes ben seintis in hevene: for after þat treupe is in holi writt shulden men trowe þis treupe. And so, as it is ofte doubtful proft seid, holi writt conteynep al treupe: sum treupe expresli,—and The multitude of festivals of to the Church. It is dishonour ing to Saint Thomas of Canterbury to say that he died in defence of the Church's possessions. þat shulden men þus trowe,—and sum treuþe pryvyli,—and þat shulden men trowe in comune. And God woot of þes festis, wheper pe Chirche ben betere for hem; for if men loven more Crist and holden betere Goddis lawe bi pis multitude of festis, and bi pe seiyng of her houris, þanne it profitip to sich men to kepe sich pingis wel. And ȝif þes festis, wip þes ymages and þes houris, weren left of men, and þanne þei loveden betere Crist, and diden betere service þat he bad hem; þanne it profitide to sich men to leve siche serymonies. And it semeþ to many men, sip Crist, wip alle hise apostlis, lefte alle siche þingis and lyvede betere in charite, and kepte betere pe bidding of God, so men myȝten now do. But men shulden not here diffyne, but ȝif God tolde it hem; for bope sich doyng and sich lyvynge myȝte do, in caas, harm or good. But algatis men shulden seie, þat þei shulden not leve pe office þat Crist bad hem expresly for sich newe ordenaunce. And it is knowun pat many harmes and many errors fallen bi pes festis; first, in pe purchasyng of canonisyng of seintis at Rome; after, in coveitouse occupiyng togedre moneie bi siche seintis; and algatis in mystrowyng þat men have of sich seintis. As sum men trowen þat Seint Thomas, Erchebishop of Cantirbirie, diede for dowyng of pe Chirche, and to defende goodis þerof. And it were more licli to men, and more acording to Goddis lawe, þat men shulden be seintis in hevene for to bringe holi Chirche to pe ordenance þat Crist At the early period (middle of the third, and early in the fourth century) at which these saints lived, no formal rules for canonization existed. Yet St. Laurence is a strange 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. 10).

ordeynede; and þat was pore state of preestis. And herfore trowen many men, þat cause pat made Seint Thomas martir was, þat he spake aȝens wolves þat weren aboute to murpere lambren; and suffrede not, for defaute of preching, Goddis vyneȝerde passe to a wortȝerd. And pus bishopis and clerkis, wip kingis, holden stifli aȝens Thomas; and pus we redyn¹ of Seint Thomas, and trowen it betere, but lesse pan feip. And þus shulde we not stryve, as foolis, how hye pis Thomas is in hevene, and what seintis in hevene he passip; as done pes newe foundun ordris of her patrouns &, for whom pei stryven how hie seintis þei ben in hevene. And ȝit þei can neiper teche bi resoun ne bi bileve þat þei ben seintis in hevene, ne þat þei passe þe leste in hevene. But men mai trowe, whoso wole, pes fablis for which foolis stryven. God ȝyve us grace to love him, and kepe his lawe, and love it; for þat is betere to Cristene men, pan kepe pes festis of pes seintis. For ech preier to pese seintis moot be knytt wip helpe of God. For, if we loven Crist in his ordre betere for love of siche seintis, panne pes festis profiten to us; but comunli þei done us harm. But al oure craft were for to knowe what we shulden take as bileve, and what ping we shulden suppose, and what ping forsaken as fals. 1 reden, E. as done bes newe foundun ordris of ber patrouns. This looks like a reference to the famous Liber Conformitatum 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 1385. 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 eminentiorem 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 appearance of the Liber Conformitatum.

The writer prefers ex

Sermon 94 — ÞE GOSPEL ON þE SIXTE Day after Cristmasse dai.

Erat Joseph et Maria.—Luc. ii. [33.]

To sum men it plesip for to telle pe talis þat þei fynden in Pounding Holy seintis lyves, or wipouten holi writt; and sich þing plesip ofte Writ to ing the people with stories about the -Saints, The prophecy of Simeon. more pe peple. But we holden pis manere good,—to leeve sich wordis and triste in God, and telle sureli his lawe, and speciali his gospelis; for we trowen þat þei camen of Crist, and so God seip hem alle. And þes wordis, sip þei ben Goddis, shulden be taken as bileve; and more wolen þei quykene men þan oper wordis þat men knowen not. And þus pes festis of þes seintis han pis good biside oper, þat man mai wel telle in hem þe understonding of pe gospel. pis gospel tellip a treupe to us, how Joseph and Marie, Cristis eldris, weren woundringe of þes þingis þat weren seid panne of Crist; for alle pes wordis weren newe to hem, and seid of God, as we bileven. And as Austin seip on pe Psalma: Trowe it not, for Y seie so; but, ȝif Crist seie so, wo is him pat trowip it not. And as we shulden have bileve pat alle Cristis wordis moten nede be trewe, so we shulden have bileve þat þis sentence was seid of Crist; which sentence is told to us bi figuris and bi mannis writing. And pis is pe leste bileve þat we shulden have in al oure feip. And ȝif we ben disseyved in þis, oure owne synne is in cause. We shulden not trowe in pis ynke, ne in þe skynnes þat is clepid book', but in þe sentence þat þei seien, which sentence is þe book of liif. For, al if þer ben many treupis and dyverse resouns in þe gospel, nepeles ech of þes treupis is þe substance of God himsilf. Symeon was an oold man, and blessid Marie and Joseph; for he bilevede pat Jesus hir sone was togidere God and man, and so he trowide þat bi him Marie and Joseph coulden' be saved. 1 a boke, E. 1 schulden, E. • I have not been able to verify this reference.

pis Symeon seide to Marie, pat he trowide was Goddis modir': Lo, pis child is pult here into falling doun and rysyng up of many folk pat ben in Israel, and into a signe to which it shal be aȝenseid, of wickide men; and pi soule, which is his, shall passe swerd of compassioun. For Marie suffride in herte wip Crist and hadde myche sorewe in þis world. For to sich folk wolde Crist ȝeue blisse, and pus per blisse savouride more; for it is seid comunli þat man may not passe fro pis joie streiȝt unto pe joie of heven, for panne hevenli joie savouride him not. And pus ech man of worldli lust, ȝif he shal after come to hevene, mote nedis have a litil space to purge him of his worldli lyf; and panne shal blisse savoure him, whanne he is purgid pus fro pis world. And so Crist, wip his modir and alle hise apostlis, hadden here sorowe; and pus pei weren disposid here to take betere pe blisse of hevene. And it is no drede to clerkes pat ne pe spirit of oure Ladi, pe which is lyf of hir, and in which Crist was wlappid, was a spirit of Crist; as alle pingis moten nedis be hise. Lord! sip sophistris graunten þat þis fadir of þe³ hound is myn, and ȝit he is not my fadira, whi shulde we not graunte also pat oure Ladies soule is Cristis; and so myche more, as Cristis wille and hir wille was ever at oon? pe eende whi oure Ladi suffride pus, was herfore ordeyned of God, for she shulde be more hooli, and more disserve to Cristene men, and beter printe Cristis dedes, and telle hem hise evaungelistis. And pus many men tellen pis cause to dyvers ententis; þat oure Ladi shulde have sorewe, pat pouȝtis be shewid of many hertis. Sum men construen þis pus: þat oure Ladi, bi pis sorewe, lovede more tendirli mankynde, and made hem shewe her pryvy synnes. And so, bi pis merit of oure Ladi, pouȝtis of apostlis and oper weren shewid of many hertis to God, bi confession; or ellis, þat þus oure Ladi pouȝte betere on dedes þat Crist dide, and shewide hem to Luke and oper, to witnesse hem of many hertis. So in E; A italicizes the words Goddis modir. A On the fallacies arising from ambiguity of the middle term, see the chapter on Fallacies in Whately's Logic, pe, E. pis, E. 8-12, and the collection of examples in the Appendix, Part II.

The winess of Ama. And þer was an oold womman, Anna, þat was a prophete in þis tyme: she was douȝter of Fanuel, of þe kynrede of Aser. Pis Anna wente wel in her daies, and she lyvede sevene ȝeer wip hir hosebonde pat was weddid wip hir fro her maidenhod. And pis Anna was widewe unto foure score ȝeer and foure, þat wente not out of þe temple, but servede þerinne, boþe niȝt and dai, bi fastinge and devoute preieris. And þis Anna cam þe same tyme, and made hir confession to God, and spake of Crist, as¹ of God and man, to alle ober, þat camen to hir and weren in bileve, and abiden þe biyng aȝen of mankynde. Here men douten comunli how old pis Anna was, and wheper pes foure score ȝeer and foure ben countid in hir two eeldis bifore, as in tyme of hir maidenhood, and in tyme of hir wedlok. But leve we þis witt to God, and wite we wel þat þis 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 ȝong 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. And whanne þei hadden do alle þingis in þe temple, þat fel to be done bi Goddis lawe, þei turneden aȝen to Galile, to pe citee Nazareth. For, sip Crist was circumcisid, and pore offringe was maad for him, þer was no more pere to do bi Crist, of so tendir age; but whanne he was of twelfe ȝeer, he cam aȝen wip his eldris and enfourmede pe doctours of pe temple, as þe gospel of Luk seip. And in þe meene while, be child wexide and was confortid, ful of wilt, and þe grace of God was wip him. So E; A reads and.

Sermon 95 — PE GOSPEL ON NEWE ȝERIS DAY.

Postquam consummati sunt.-Luc. ii. [21.]

cision. pis gospel tellip of Cristis circumcisioun, þat was done on The Circum pe eiȝtipe¹ daie fro þat Crist was bore. And pis religioun bigan at Abraham pe patriark; and pis religioun was done in hem longe after per eiȝtpe daies 2a. But pis was kept speciali among pe Jewis; but now we kepen it not, but þing þat it figurip. pe first book of Goddis lawe tellip of Adam and Eve, how þei lyveden nakid in tyme of her innocence. But fro þei hadden synned, þei wisten þat þei weren nakid, and pei founden in lymes of gendrure rebellioun to resoun; and pei shameden herof, and hiliden pes lymes, for man shamep kyndeli of workes of synne. And þus God bad Abraham to penke on þis synne, þat men shulden kitte awey þe skynne of per ȝerde; and pis kitting awei is clepid circumcisioun. Many causes per ben whi pis prophytid to Jewis; for, bi pis pei pouȝten betere on þe synne of Adam; bi pis pei fledden more pe foule synne of lecherie. And to pis synne weren pe Jewis ful redi; and herfore swynys fleish was forfendid Jewisb. And bi þis obedience þat Jewis maden to God, weren bei knowen from oper men, whanne þei weren slayn in bataile. Sip Crist myȝte not synne, and algatis in lecherie, Crist was circumcidid, to fulfille pe lawe, and to telle men aftir how he clensip per hertis fro synnes pat þei han done, in dede, in word, and pouȝt. 1 eyȝtbe, E. For (Gen. xvii. 10) Abraham was ninety years old, and Ishmael thirteen, when the rite was practised on them, and on all the men of the houshold. Nicholas de Lyra (Biblia Sacra, in Levit. cap. xi.) explains that the flesh of the camel, the hare, the Hyrax Syriacus, or choerogryllus, be eyȝt 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 filthiness,-vices which are respec tively opposed to the four cardinal virtues, prudence, courage, justice, and chastity.

The name Jesus. Phil. ii, 1o. And þis is pe first ernest¹ þat Crist ȝaf for mannis kynde, and seide þat he wolde save it bi blood of þis Goddis lomb. Men seien þat Crist pries shed his blood for man: first, in circumcision of þis tendir membre; pe secounde tyme, longe after, whanne Crist swette his blood whanne he praiede for man, and dredde to suffre dep; þe þridde tyme, and moost, whanne pe blood of Cristis bodi was drawyn out in many maneris bi violence of turmentouris. Pe blood in his fleish was drawyn out bi scourging; þe blood in his veynes was drawyn out bi nailis; and þe blood of his herte, where Cristis liif was tresourid, was drawyn out bi persing of spere of a knyȝt. Lord! sip Crist seiþ þat þe blood of just Abel shal be requyrid of Cayn, myche more þis blood of Crist. And sip suffring bi charite is meritorie and helpyng, myche more pis suffringe of þe persone of Crist. And þus goostli circumcisioun was evermore nedeful; and it hadde vertue and ende in þe blood of Crist. pis gospel tellip shortli of þis circumcisioun. Luk seip, Whanne eiȝte daies weren endid, þat þe child shulde be circumcidid, his name was clepid Jesus, þat was clepid of þe aungel bifore he shulde be conceyved in wombe. It is knowun to trewe men þat Crist was pries clepid þus; oones, whanne he was circumcidid, as we clepen children whanne þei ben baptizid³; þe toper tyme, whanne Gabriel spak wip oure Ladi, and telde hir how she shulden conseyve Crist, and he shulde be clepid Jesus. pe þridde tyme was Crist clepid Jesus in þe Trinite wiþinne; and þis was hiȝest cleping, and moost of vertu. For by³ þe ordenance of pis oper han per power; and bi pis seip Poul, þat in pe name of Jesus ech knee is bowid, of hevene, of erþe, and helle; and ech tunge confessiþ þat oure Lord Jesus Crist is in pe glorie of God his Fadir. And so pis word Jesus, seid of trewe men, is of gret vertu aȝens pe fendis. And, as sum men speken, þis name is often teld, sum tyme privyli, and sum tyme apertli, and it was ofte figurid bifore þat Crist was bore. Jesus is as myche to seie as Savyour. And so Joseph in Egipt was figure of oure Jesus. Josue, pat ledde Goddis folk, and ernes, E. baplymed. Sọ E; bifore, A.

partide pe lond of biheste, figuride oure Jesus bi many propirtees; and so dide Jesus Sidrakis sone; and Jesus Nanes¹ sone Mystical meaning of the And, as men seien, in pis word 'Unnepe shal pe just man be saved,' is menyd pis word Jesus, whoso coude undirstonde word VIX. it. For in þis word Vix ben but pree lettris, V, and I, and X. And V bitokenep fyve; I bitokenep Jesus; and X bitokenep Crist. And so pis resoun seip pat pe just man shal be saved bi pe V woundis of Jesus Crist oure Lord.

Sermon 96 — PE GOSPEL ON TWELFDE EVYN.

Defuncto Herode.-MATT. ii. [19.]

pis gospel tellip how Crist cam from Egipt. For in tyme þat Crist was pere, pat is not made to us to knowe, was þe first Heroude deed, þat slouȝ pe children for Cristis sake. For in meke abiding sendip God remedy; and pus seip þe gospel þat, Whanne Heroude was deed, lo, pe aungel of oure Lord apperide to Joseph in sleep, and bad him ryse, and take pe child and his modir, and go into be lond of Israel, for bei ben dede pat souȝlen be childis liif. It is seid bifore, pat God is good maistir, pat sendip siche messangers to conforte his disciplis, and tellip but litil at oones, þat þei shulden not forȝete; but evere as þei han nede, þei shulden ben newe confortid. God woot al ping bifore þat it be done; and so he ordeynede his angel to come to Joseph in Egipt anoon, whanne Eroude was deed, to telle him þes tipingis. And so Joseph dide noȝt but þat þat God tolde him. And if Eve hadde do so, she hadde venquishid þe fend, and not hadde daliance wip him til þat she hadde ben disseyved. And wite we wel, þat not oonli Heroude souȝte pe liif of Jesus, but many of his servauntis for love of him. And pus 1 mannes, E. That is, Joshua the son of Nun. The Return from Egypt.

Christ is still, and ever will be, persecuted bere on earth. lordis seien, we wolen þat it be so. Two maneres of sekyng þer ben of men: sum men seken men to do hem good and worship; and pus pre kingis souȝten oure Lord Jesus.; and sum men seken a man to do him harm and dispit; and pus Heroude and his servantis souȝten Jesus Crist; and þei wolden have kilid Crist. And pus pei souȝten Cristis liif; for his spirit þei myȝten not dere; and his bodi þei tolden litil bi, but þei wolden not pat his spirit hadde quiked his bodi. And Joseph roos and took pe child and his modir also, and cam in to be lond of Israel; but warli, as pe aungel tauȝte him. And, whanne Joseph herde þat Archelaus, Heroudis sone, rengnede in Judee for his fadir, he dredde for him to go pidir. And Joseph was amoneschid in sleep bi angel how he shulde go; and wente into Galile. And Joseph cam and dwelte in a citee of þat contre, pat was clepid Nazareth; for to fulfille þe prophecie þat Jesus shulde be clepid of Nazareth. And so he was; for Pilat wroot upon his cros pis writing, as pe gospel tellip; Jesus of Nazareth, King of Jewes. And so, as Luk tellip, oure Ladi was grett in þe citee of Nazareth, and per she conceyvede Crist; and þus bi many resons was Crist clepid of Nazareth. We Beside lettre of þis gospel, mai men meeve¹ doutis of scole; in his members but me þinkip now, it is bettre to touche lore of vertues. shal bileve þat al þe gospel, be it nevir so literal, techip what þing shal bifalle, and how þat men shal lyve. And so, as Crist dispise him and in his youngpe was pursued by many men to slee him in his owne persone; so, unto þe 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, þat we ben membris of Crist; but wel we witen, ȝif men haten us and pursuen us for Cristis cause, þanne þei pursuen Crist in his membris, and haten þe cause of Crist. For betere cause myȝte not Crist have pan defending of his lawe; for pis cause made Crist be deed many weies bifore oper; and Crist, for þe beste cause, suffride here martirdome. Studie wel Goddis lawe, and pe treupe pat suep ofit, and defende it booldli,-bope to preestis and to pe world,-and pou shalt have enemyes to 1 move, E.

pursue pee to pe dep. And as Crist was pursued bope of preestis and knyȝttis, so pou shalt be pursued of pes twoo bi diverse resouns. Sum tyme knyȝttis ben chevetaynes, as it fel of pe eemperours, and sum tyme preestis ben maistris, as it was in Cristis tyme. And so it mai falle now, bope of popis and bishopis. For ȝif men þenken Goddis lawe sharp', and to lette avauntage of þis world, men of his world, bi pe fend, wolen haten hem þat puplisshen it. And so sloupe and cowardise ben cause of pis fals pees; and so wanting of pis pees is signe to many pat God lovep hem. Ech word of pis gospel mai be told to pis entent; but it suffisip to have pe rocte, and go liȝtli to oper wittis. And muse we not how pis kingdom cam from Archilaus to Heroude; for profitable, God wolde have tolde it in his lawe. treupis profiten more while pei ben unknowen to shulden profite knowyn; as Goddis lawe techip us. if it hadde be And so many men pan þei

Sermon 97 — ÞE GOSPEL ON TWELFDE DAI.

Cum natus esset Jesus.-MATT. ii. [1.]

pis gospel tellip, how pre kyngis camen afer out of pe eest The Epiphany. to do worship to Jesus Crist, as pei weren tauȝt bi Goddis lawe. And pus seip Mathew in pis gospel, þat whanne Jesus was born in Bedeleem of be lond of Judee, for diversite of anoper Bedeleem, in be daies of Heroude pe Kyng. (And þis was pe first Heroude, more pan þe two after, and he was kyng of Judee bi pe eemperour of Rome; and he hadde it in pees, þat tyme þat Crist was bore. And pus seip pe testament of Jacob, whanne he tolde of Judas his sone: 'per shal not be taken Gen. xlix. 20 aweie pe ceptre fro Judas kynde, ne a duke þat shal come of him, til þat Crist come, pat is to be sent'; and he shal be abiding of hepene men,' þat he shal turne. And pus it bifel 1 to scharp, E. 1 septre, E. So E; seint, A.

of Heroude, for þe tyme þat Crist was bore; for þanne regalie of pe jewis was taken aweie, and ȝovun to Heroude.) And þes þre kingis weren wise men, and lyveden in worship after per astat, and tauȝten her peple Goddis lawe and resoun, as þei hadden be pree men of hevene. And fro pe tyme of Balam, þat was profete of Moab, þer weren kingis in þat contre to Num. xxiv. 17. aspie his prophecie. For he seide pat a sterre shulde springe The worship of the Magi. of þe kynde of Jacob, and Gentil folk shulde loute pat child þat shulde be bore in tyme of þis sterre. And so, whanne pis sterre apperide on Cristemasse niȝt, or bifore, þes pree kingis ordeyneden hem to come and worshipe þis child. And so þei camen upon dromedis wiþinne pe prittenpe daic; for her weie was ordeyned redi, wiþouten letting, how þei shulden come. And, for þei wisten þat þe Child was greet, þei camen to Jerusalem, þat was pe heed citee of pe contre, and hopiden þat Crist was bore pere. And þere þei¹ axiden opinli, Where is he pat is bore Kyng of Jewes, as Balaim tolde in his prophecie, for we sawen þe sterre of him in þe eest, þat hap led us, and we ben comen wip ȝiftes to loute him, as we shulden. And whanne Heroude herde pes wordis, he was disturblid, bi many causis, and al þe citee of Jerusalem was disturblid wiþ him. He pouȝte þat so grete men wolden not come so fer þidir, but ȝif þei hadden wist bi certeyn tokenes þat a kyng of Jewes were bore; and þis kyng shulde reve him þe kyngdome þat he hadde. Men seien þat þis sterre was sich þat it was binepe pe moone in þe overmeste❜ part of þe eir, and movede as God wolde pat it movede. And so þes pree kingis weren meved bi liȝt and leding of þis sterre; and so þei myȝten in litil tyme come to Jerusaleem. And Heroude gedride alle princis of preestis þat weren in | Jerusalem, and alle pe scribis of be peple, to wite where Crist shulde be bore. And þei seiden to him, þat he shulde be bore, In Beedleem of Judee; for so was it writun bi þe prophete, bat seide þus, of þis toun:—And þou, Bedeleem, in þe lond of Juda, art not lest among þe princis of Juda; for of þee shal come out a duk þat shal reule my folk of Israel. Panne Heroude made So E; not italicized in A. overmosis, E.

privyli clepe pese pree kingis, and lernede of hem be tyme of his sterre pat apperide to hem, and sente hem into Bedelem, and seide to hem, (but falseli):-Go ȝe, and axe bisili of his child, pat is bore; and whanne ȝe hav foundun him, telle ȝe me aȝen, pat Y come and loute him. And whanne bei herden pe king pus speke, bei wenten out of Jerusaleem; and lo, pe sterre pat per sawen in pe eest meevede bifore hem til pat place pat it stood, evene above where pe child Jesus was. And whanne bes kingis sawen pis sterre, pei hadden myche joie wipal. And bei entriden in to be hous, and foundun be child, wip Marie his modir; and pei fel doun bifore be child, and loutiden him, devouteli. And pei openeden per tresouris, and offriden to him pree ȝiftis, gold and mirre and encense ;as pei weren tauȝte to trowe of Crist þat he was bope king and preest, and shulde die for mankynde. And bei token answere in per sleep, bat bei shulden not turne aȝen to Heroude; and so bi anoper weie bei turneden aȝen to per lond. by this god Bi pis gospel mai we lerne, how Crist coveitide honest Lessons taught poverte; for he was not bore in pe kingis citee, but in pore uplondish toun,-not in pe beste place of pe toun, but in a pore comune stable. And pes kyngis weren enfourmed bi tymes what alle pes pingis menten. And so we singen in pe chirche, þat þes pree ȝiftis of pe kingis weren ȝovun of ech of hem, and bi certeyn causis ordeyned of God. Bi pe gold pei miȝten bie þingis þat was nedeful for Crist, and bi pe mirre þei myȝten strengpe pe membris of Crist, and bi pe encence þei myȝten putte awey þe stynke of pe stable. And Crist ordeynede bi his lawe, þat he shuide not pus begge, but lyve in an honest poverte lik to pe state of innocence. And pat pe pre kingis camen so fer to bringe þes goodis unto Crist, bitokenep Cristis lordship þat he hadde wip his povert. But me pinkip pat pe witt is betere þat þe Chirche singip of pis; gold is Cristis regalie, in encence his presthode, and in myrre his sepulcre. And pus alle men shulden worshipe hem. Seculer lordis shulden worshipe Crist, and pat pis gold shulde teche hem; preestis also The writer no doubt refers to the following passage in the Sequence used on the festival of the Epiphany (Sarum Missal):- Huic Magi munera deferunt praeclara, Aurum, simul thus cum myrrha; Thure deum praedicant, auro regem magnum, Hominem mortalem myrrha.

shulden worshipe Crist, bi pe lore of þis encence; and alle comunes shulden worshipe Crist, for we ben alle dedli, and in tyme of oure dep and aftirward we haue noon helpe but him. And þis shulden we do in ligt; for we shulden worche discretli. And, as Gregory techipa, we shulden wenden fro þe fend al bi anoper weie pan we camen into pis world. For bi synne we camen hidir, and contynneden here in synne; but we shal wende fro pe fend unto oure countre, þat is hevené, bi þe weie of vertuous¹ liif, and þanne we suen þes pree kingis. Leaving all things for Christ's sake.

Sermon 98 — PE GOSPEL ON CONVERSIOUN dai of Seint Poul.

Ecce reliquimus omnia.-MATT. xix. [27.]

PIs gospel tellip of pe meede pat Crist bihiȝte to his hie knyȝtis. Petre was of greet bileve, and hardi in axing, and axip þus Crist:-Lo, we hav forsaken alle þingis, and we hav sued pee; what mede shal be to us for pis suynge? Here men douten comunli, how Petre seide soþ; siþ men forsaken not but þing þat þei have hadde, and Petre was a fishere, and hadde but litil þing. Also per ben many pingis þat Petre pouȝte nevere on; but how shulde he forsake þing þat nevere cam in his pouȝt? Also, Petre forsoke nevere pe Holi Trinite, ne pe manheede of Crist, þat ben many pingis. How approveþ Crist þes false wordis of Petre? Here it semep to many men, þat Petre undirstood þus,-þat þei forsoken alle þingis,—for alle þes worldli goodis; sip pei helden þer bisynesse and per wille fro pes goodis. And þis witt mente Crist, in his speche 1 So in E; A has vertues. words þat-þingis are om. in E. • St. Gregory, Homil. X. A regione nostra superbiendo, inobediendo, visibilia sequendo, cibum vetitum gustando, discessimus: sed ad eam necesse est, ut flendo, obediendo, visibilia contemnendo, atque So in E; A has relinquimus. • The appetitum carnis refrenando, redea. mus. Per aliam ergo viam ad regionem nostram regredimur; quoniam qui a paradisi gaudiis per dilectamenta discessimus, ad haec per lamenta revocamur.'

solved. aftir to Petre. And pus biddip Crist bi Luk and Joon to forsake and hate seven goodis. And pes wordis mai serve wel to pis undirstonding; and pis witt was sop of Petre and oper apostlis; sip a manere of forsakyng is to leeve wille to siche goodis, and. þei hadden not suyd Crist pus, but ȝif þei hadden left sich will. And it is liȝt to assoile objectis aȝens pis. To Difficulties þe firste we seien, þat Peter, bifore he suyd Crist, hadde in his affeccioun al manere of sich þing; and pis desire he lefte, and so alle siche pingis. To pe secounde word we seien, þat þer ben many pouȝtis and many desiris to pingis, as special or general. Petre hadde general desire to al manere of siche þingis, and general forsakyng axip sum mede. And clerkis seien, þat special mai not be wipouten general, and pis forsaking makip hem to have pes pingis pe which pei forsoken,-ȝhe, betere pan þei hadden bifore; as, ȝif a man forsake for Crist his fadir and modir, he hap hem þanne betere pan whanne he lovede hem fleishli. The pridde obiect pat here is maad goip not aȝens oure sentence. For ech man mai wel wite pat Petre pouȝte not to leve Crist, sip Petre seip, next aftir, þat þei suen Crist; and þat is verri tokene þat þei forsaken not pus Crist, sip þei forsaken al manere of erpeli pingis for Crist; and pis axip grete mede, sip it is myche, and wilful; and mede bihiȝt to traveilours makip hem traveile betere. Oper chartris he nedip not but þe word of Crist; for wordis of pe firste treupe passen alle oper chartris. for such leaving. Jesus seide to hem, to whom he spak pes wordis: Sopeli I seie Final red to ȝou, bat ȝe pat bus hav suyd me, in pe laste making of men', whanne mannis sone shal sitte in sete of his majeste, ȝe shal sitte in twelve setes and juge twelve kynredis of Israel. Here shal we wite pat Crist spak not oonli to pes twelve, but generali to oper seintis pat passingli suen Crist; for ȝif Crist bihiȝte pis to Scarioth, and lefte to ȝeve pis mede to Poul, what trupe were in Cristis wordis, or what mede to oper men? It semep þat Crist undirstondip his sitting at pe dai of dome; for pis seete of juging is propre to him, bope God and man; and perfore it is 1 So E; A excludes making of men from the italics. It is easy to solve the objections raised against this text.

Ps. 1.3 wel clepid, a seete of his majeste. Pis noumbre of twelve is noumbre of alle passinge seintis, þat nyȝ suen Crist in staat of apostlis, and algatis forsoken' þe world for the love of Crist. pe noumbre of þes seintis shal be partid in twelve, and juge alle lesse seintis, which ben also partid in twelve. And alle þes ben Jacobis sones, and seen all clereli God. And þus seien men comunli þat þre manere of men shal come to Cristis. jugement. Sum, passinge seintis þat sueden nyȝ Crist, as patriarkis, and Baptist, and oper Cristis disciplis. And pes, for þei weren list and ensample to oper, shal juge oþer þat sueden hem to þer bope worship. And þis jugement shal not be but þis witnessinge of treupe. Pe secounde part þat shal come to Cristis laste jugement shal be seintis þat shal sue þes grete seintis. And it is no contrariouste³ þat þes same seintis ben of þes bope partis, bi dyverse resouns. Pe more part of men, in þe laste jugement, shal be men þat shal be dampned, and þis is a greet part. Of pes men seiþ þe Psalm, þat þei risen not up in jugement; þei shal be jugid of God, and of alle hise seintis, for to go to helle for her wickid liif. And pis mede, bihiȝt of Crist, passip alle þes worldli goodis. Blessid be pis duke of bataile, þat þus rewardiþ his knyȝtis; for pis is more confortable, and betere bi a pousand part, þan wages ȝovun in erpeli batailis of knyȝtis or of clerkis. Lord! sip þis suyng for Crist is forsaking of worldli goodis, and profiting in poverte after þat Crist lyvede, how myche shulden we preestis drede þat we failen in þis! And for pis myddil part þat shal come to þe jugement, bihotip Crist, þat ech bat forsakiþ for him ony of þes eiȝte pingis", shal have an hundred fold here in pis lyf, and, afler, pesible possessioun of be liif of blisse. Scorne we pes foolis þat seien, bi þes Cristis wordis, þat ech seint shal have here a hundrid wyves at þe laste, and so of oper sevene þingis þat þe gospel rehersiþ. Here mark we alle pes eiȝte, which ben hous and breperen, sistren, and fadir, and modir, wif or children, or feldis, wip oper rentis. And marke we pe fruyt þat man hap of worldli havyng of þes eiȝte, and, on pe oper side, havyng þat just men have here; and • broperes, E. ¹ contrarioste, E · of, E. ¹ forsaken, E. So E; om. A.

we shal wel undirstonde pat pis secounde havynge passip an hundrid fold pe first in fruyt and profit. And here we taken two pingis as Cristyn mennys bileve:-oon, pat sich men han al manere of pingis; anoper, pat sich goostli havynge `passip worldli havyng. And panne mai we telle scorne by sich asse argumentis:-ȝif a man shal have here an hundred fold so good ping as is þis wif, panne he shal have an hundrid wyves! Kepe we wordis of pe gospel, and witt of it perwip, and alle pe fendis or false men mai not disprove a word perof.

Sermon 99 — PE GOSPEL ON CANDILMASSE DAI.

Postquam impleti sunt dies.-Luc. ii. [22.]

It is seid comunli, pat oure Ladi hap fyve festis: Concep- The Price cioun, Nativite, Annunciacioun, Purificacioun; pe fifte is Assumpcioun, whanne oure Ladi was deed. pe ferpe of pes festis is seid in pis gospel, and is clepid comunli pe feste of Candilmasse; for Jewis hadden a lawe, and we kepen ȝit sumwhat perof in purifiynge of wymmen,-pat a womman, after þat she was deliverid of a knave child, shulde, in sixe wokes after, come to be temple and be purified pere, after þat þe law lymytide. And al ȝif oure Ladi nedede not to be pus purified, ȝit, bi counseil of God, she fulfillide pus pe lawe. For her sone seip after, I cam not to undo pe lawe, but to fulfille it; and so he made his modir do. And so tellip Luke, pat, fro be daies weren fulfillid of purifying of Marie, after be lawe of Moises, bei brouȝlen Jesus in to Jerusalem to selle him bifore God. For alȝif God be everywhere, ȝit we seien he is in chirchis on a special manere, as he is in juste soulis. And so bei offriden Crist to God; as pe law axide pat every male pal openep wommans bodi to his issue shal be halewid to be Lord; and offride for him a certeyn ping,-as a peire of turturis or two briddis of dowves. For riche folk shulden offre for purifying of wymmen a ȝong lomb of o ȝeer, as Goddis

Simeon prophesies. Lesson of the gospel,-that we should hope for hea venly bliss lawe tellip; and it sufficide to pore folk to offre a peire of turturis, or two dowve briddis, for pe child þat was born. And so we mai not denye pat ne Crist and his eldris weren pore folk, for þei chosen þe secounde. And þer was a man in Jerusalem þat was clepid Symeon; and bis was a just man, and hadde drede of Goddis lawe. And pis man abood conforting of Israel; and þe Holi Goost was in þis Symeon. And þis man hadde answere of be Holi Goost þat he shulde not se dep, but ȝif he saw first Crist. And he cam into þe temple bi leding of be Holi Goost. And whanne þei brouȝten þe child Jesus, his eldris, into þe temple, þat þei shulden do after be custom of be¹ lawe for him, Symeon toke him in his armes, and blessid God, and seide: Now, Lord, pou levest þi servaunt after bi word in pees, for myn iȝen han seen Crist, þat is helpe to be world. And he is pi owne Sone, pe same God þat pou art. And his helpe bou hast ordeyned bifore pe face of al manere peple, to be list to shewing of folk, and glorie to pi folk of Israel. To pis feeste of oure Ladi answeriþ þe fourbe vertue, þat is, hope of hevenli blisse. And it was fulli in hir; for, as bileve lastide in hir whanne it failide in apostlis, so she hopide ever more pat she shulde come to blisse of hevene. For sip she trowide pat hir Sone shulde rise fro deep to lyve, and how and whanne he shulde rise, as God himsilf hadde tauȝt hir, how myȝte pis Ladi myshope pat ne she shulde come to hevene ? In þis we shulden sue þis Ladi, and þenke ever on hevenii blisse, and traveile perfore, niȝt and dai, in hope for to gete þis blisse; and what woo þat we have here, take it in ful pacience, for þe joie pat we hopen to gete in pe blisse of hevene. Lord sip a tiliyng man hopiþ ofte to have his fruyt, how moche more shulden we have hope to come to blisse of hevene. And pis hope is of pis kynde, þat it mote be contynuel, and ever more meritorie, to large a mannis blisse in heven. It makip a man mery and glad, and suffre al þat fallip to him; for it is groundid in rigt bileue þat God doip al for pe beste. No man failip þis hope' but if he synne on oper syde; and 'algatis but if he forgete to penke on hevenli blisse. Men * in pis bope, Ea So E; om. A.

pat. ben stoppid wip worldli pouȝtis, or wip lustis of her fleishe, failen to plese pis Ladi here, and folwe her in per pouȝt; and pus pei maken not pe¹ Lord myche, ne hir spirit is glad in God. But pus dide oure Ladi Marie, as pe gospel tellip of hir. And pus fewe men in pis liif wanten ernes of dispeire; for þei þat ben depid in synne, and penken not but on þes worldli goodis, wanten hope of hevenli blisse, and pus bei growen in dispeire. And on pis shulden we prestis penken; and algatis prestis of pe world, pat suen not Crist in poverte, but þenken how bei mai be riche here. And pis synne is more in coventis þat ben groundid in her goodis, and ever ben depid in per synne for defaute of rigt hope.

Sermon 100 — PE GOSPEL ON þE CHAIRINGE OF SEINT PETRE.

Venit Jesus in partes Cesarie.-MATT. xvi. [13.]

Peter. pis gospel tellip how Petre apostle passide in bileve oper The faith of apostlis, for he was more sad and hardi to trowe of Crist pat he shulde. Matheu tellip pat Jesus cam into be contre pat siche a cite was inne sett þat was clepid Cesarie of Filip'. And of two men it hadde pe name. Pis citee hadde pree names; first, it was clepid Lachis; and sip it was clepid Dan, after pe kinrede of Dan; and after of Philip, Heroudis bropir, þat hadde pe fourbe part of þis rewme, it was clepid Cesarie of Philip, in worship of pe emperour and him. And pis citee was divers ¹ Cesaree, E. 1 pis, E. If the writer had consulted St. Jerome, he would have found (see Smith's Bible Dict.) 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 · 3 sett ynne, E Philip, E. Holy Land in 1283, and whose description of his journey is given in Canisius's Thesaurus, vol. iv. Brocardus similarly confounds the position of Dan or Laish (he calls it Lesem), with that of Paneas or Cesarea-Philippi, to which he gives the additional appellation of Balenas.

The people's opinion of Peter's com fession fro Cesarie of Palestine, in which dwelte Centurioª. But alle þes weren worldli names; and pes men, to gete þer name lastinge here, but not in hevene, leften sich dedis here in erpe, over pe state of innocence. And pus done pes newe ordris, in cloistris and in oper housis, and þenken to myche on hir liif here, and to litil on hevenli liif. We shulden þenken on goode workes, to make men to forsake þis world, and þenken on Crist and on his liif; for sich pouȝtis wolen lasten wiþ us. And pus axide Crist here, for greet witt þat was in him, among his disciplis, who he was, bi his manhede. For it is seid ofte tymes, þat on foure maneris is man brouȝt forp. pe fourpe manere, and propre to Crist, is, þat he cam of a virgine oonli. And so to make mede in apostlis, and to teche pe Chirche after, Crist brouȝte in þis questioun, and axide what men seide of him. As men hadden dyverse opynyouns of Baptist, what he was,-sum men seiden þat he was Heli, and sum men þat he was Christ, and sum men þat he was anoper prophete, as techip 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 þat he was Baptist; as Heroude, and men of his opynyon, seiden þat Joon was risen to liif, and he hadde vertue to do miraclis, as þe dedis of Crist shewiden. Oper men seiden of Crist þat he was old Heli, þe prophete; for Heli was taken up in a chare of fire, and aftir he apperide no more. Pe pridde men seiden, bi Cristis workis, þat he was Jeremye pe prophete, or anoper grele prophete. Somme seiden oon and sum anoper. But Crist axide his disciplis¹, whom þei seiden him to be. But Peter answeride gloriously, as a trewe man, for alle pe apostlis, and seide on pis maner, pou art Crist, Sone of God lyvynge. Bi þat þat Petre clepid him Crist, he knowelichide þat he was be greet prophete, be which was bihiȝt bi Moises to be folk in pe oold lawe. And so Petre knowelichide pe manheed of Crist. In þat þat Petre seide after, þat Crist was pe Sone of God lyvyng, he knowelichide Cristis Godhede fro þes fals Goddis. 1 apostlis, E. Imagis and • The writer seems to have mis- (Acts x. 1) for one of the names of taken the Centurio' of the Vulgate Cornelius.

• mawmetis ben falseli clepid Goddis, but per is but oo lyvynge God, as per is but oon pis Goddis Sone oonli. mises to Puter. And Crist answeringe seide unto Petre, Blessid art bou, Christ's Symount Barjona, for fleish and blood tolde pee not pis, but my Fadir þat is in hevene. Here we trowen, bi Cristis wordis, pat Petre moot needis be blessid; and so he hadde bileve wip charite ordeyned to blisse. And so, as Petre moste nedis synne, but he myste not synne deedli, so pe boot' of Petre, pat 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 pus Crist seip to him here, bat he is Petre, and upon pis stoone shal he grounden his Chirche. pis corner stoone is Crist, of whom Petre hap. pis name; and on pis same stoone is hooli Chirche grounded. And pus Petre and ech man signifiep pis stoon. And aftirward Crist tellip pe strengpe of pe Chirche, and bihetip first to it, bat pe ȝatis of helle shal not have myȝt aȝens il. Cristis Chirche mai here be troublid bi pe fendis lymes, and þes lymes mai be clepid ȝatis of helle. For bi pes many fendis comen in and out, and pei ben ȝatis to many men to entre in to þe weie of helle. Pese ȝatis mai kille þe membris of Crist, but pei mai not harme hem, for Crist kepip her soule, and victorie of. it is betere pan bodili dep. And pes ȝatis in pis turmenting doen harm to hem silf, and profit to Cristis Chirche which þei weenen to distrye. pe secounde pryvylege of Petre stondip in pis; bat Crist shal ȝeve him be keies of be rewme of hevene. Pes two keies ben sopli seid witt and power, to teche men þe weie to hevene, and to opene hem pe ȝatis. And pes keies hadde Petre wip many oper seintis, for alle men pat comen to hevene have pes keies of God. And so we shal not undirstonde pat pes ben keies of metal, þat oonli Petre berip, to opene hevene ȝatis to men; but pei ben lore and power, þat men have goostli of God. And so pis laste word seid is nede to be undirstonden wel, pat, What kyn ping pat Petre bindip upon erbe shal be bounden in hevene,

1 buol, E.

and what kyn ping he unbindiþ upon erþe shal be unbounden in hevene. And þes wordis weren not oonli seid unto Petre, but comunli to pe apostlis, as þe gospel tellip after, and, in persones of pe apostlis weren þei seid to prestis, and, as many men þenken, to alle Cristen men. For, if man have mercy on his soule, and unbinde it, or binde it, 'God bi his jugement in hevene jugiþ þe soule sich. For ech man þat shal be dampned is dampned for his owne gilt, and ech man þat shal be saved is saved bi his owne merit. And pus men seien comunli, þat wordis of Crist ben undirstonden, whanne pes keies erren not fro pe keies above. And so it were nede here to wite what is holi Chirche, and what ben þe keies of hevene, or whanne prestis bynden or unbynden. In pis prefold disseit ben many men blindid; for as bi þe firste leesyng was mankynde lost, so bi pis secounde lesyng is pe Chirche disseyved. pe first lesyng was of pe fend, whanne he´reverside God, and seide to Adam and Eve þat þei shulden not die. ´pe secunde lesyng is of þe fend, and of Anticrist his viker; þe which lesing is poudrid wip ypocrisie. He seip pat he is next Crist bi manere of lyvyng, and so whatever he seip mote nede be sop; and bi pis foule heresie is þe Chirche disseyved. God's wisdom given to the meek.

Sermon 101 — PE GOSPEL ON SEINT MAthies dai.

Confiteor tibi, Pater, Domine.-MATT. xi. [25.]

pis gospel tellip how Crist answeride to feyned wordis of pe peple, and telde many hie treupis to lore of his Chirche. And pes treupis ben pertinent to chesyng of Mathi³, for pis feste tellip how Mathi was chosen in þe stede of Scarioth, aftir þat he hadde hanged himsilf. And so tellip Matheu, how Jesus in pat tyme answeride to pe peple, and seide on þis manere:- I confesse to pee, Fadir, Lord of hevene and of erpe, pal hiddist * Mathy, E. 1 So E; om. A.

pes treubis fro worldli wise men and ware, and shewidest hem to meke men, and dispisid of pe world. And pe laste¹ cause herof is told pus of Crist: ȝhe, Fadir, pou didist pus, for pus it was liking to pee. We shal undirstonde here, pat not ech confessioun is rounyng in an eere of a mannis owne synne, but graunting of treupe wip graunting of God. And pus spekip Crist, þat is of more auctorite pan alle pes popis pat ordeyneden confessioun of rounyng. And here mai we see how God is Cristis Fadir wipouten ende, wipinne, bifore pat he be Lord; but he is ever Lord of pis brode world; and his world is understonden bi hevene and bi erpe. pis treupe pat Crist confessip, falling to pe apostlis, stondip in pis word; þat þei cowden many trewpis þat weren hid to olde wise men and war: of þe world, as weren Scribis and Fariseis, and oper worldli men. And cause of pis dede of God is open to trewe men; for God wole shewe to men how al wisdom is of him, and he wole ȝeve it freeli to meke men þat he lovep. So pat nouȝt likip to God but for certein enchesoun. an apostle for his meekness. And pus, for Mathi was meke, God chees him apostle. For Mathias chosen it is not leveful, for vertue of bileve, to denye pat God wrouȝte in castinge of pes lottis, and in alle dedis of þes apostlis, þe whiche chosen Mathi. And, as it is seid bifore, pis chesing were ȝit betere, for mannis affeccioun is falsly varyed, and speciali whanne worldli wynnyng is knyttid to be chesing. And ȝit men trowen pis heresie as if it were bileve, pat ȝif ony be chosen bi mannis lawe panne he is treuli chosen. And ȝit bope pe cheseris, and he pat is chosen, in pis displesen to God. And practik of pis heresie doip myche harm in chesing, as we mai see at eye in chesing of pes popis. Lyve pe cheseris a meke liif, and leeve pei to chese a worldli state, and kepe pei pe fourme of pis chesing, and pei shal chese wel. For, no drede, sich disturblyng cam never of chesing of pes popes, ȝif þei weren pore and meke, and lyveden as þe apostlis. And, for disciplis of Crist shulden trowe to his speche, he tellip what fallip to him bi vertue of his. Godhede. So in E; leste, A. So E; A has boldun. A gives the words 'Crist seib' as part of 'he quotation. Crist seip; So in E; livered to All things de Christ. • See p. 304.

|þat alle þingis ben ȝovun him of his Fadir, and no man knewe fulli Goddis Sone but his owne Fadir, and no man knewe pis Fadir but his Sone, and opere men to whom he wolde shewe. Pe firste of þes pree wordis techip þat Crist is God, for ellis þe Fadir myȝte not ȝeve him alle þingis. For ȝif we undirstonden bi alle þingis, alle creaturis, ȝit pe Sone is bifore þat he have alle creaturis; and in þat beyng bifore he mote nede be God. And ȝif we undirstonden al þing wiþinne in God, þat Crist hap al þis þing ȝovun of his Fadir, ȝit Crist moot nedis be God, ȝif þis gifte be trewe; for panne Crist hap pe Holi Goost, and propirtees of pre persones, and þe Fadir of hevene in a manere, þe which mai oonli acorde to God. And so, for þe first word is sop, Crist mot nedis be God. And of pis wole it sue pat Crist is almyȝty, all witti, and al wilful, as pe Trinite is; for Crist is þe same God þe which is pe Trinite. Of þis wole sue þe toper word after, þat no resonable þing knowiþ þe Sone at þe fulle but þe Fadir of hevene; for þei ben algatis evene. And after pis speche of pe Trinite, pe whiche is even in himsilf, shulde Crist speke of þis cunnyng, þe which is pe most þat mai be. pe pridde word suep of þes: þat no man knowiþ þe Fadir but þe Sone, and þes men to which pis sone wole shewe þis knowing. Pe peple myȝte se at iȝe how pat Crist was verri man. And so Crist comeþ doun to mannis speche of knowing. pe Sone, bi his Godhede, knowiþ evenli þe Fadir; and, bi þat þat he is man, he knowip as myche as man may knowe; and so his knowing moot be comuned to men after pat þei ben able. Pe Holi Goost is pe sarne kynde þat is þe Fadir and pe Sone, and perfore Crist, supposing pis, leevep to speke of þis Goost. And of pis may men gadere how men shulde trowe here Cristis wordis, sip he is God þat mai not lye, ne faile to man in his lore. And, for Crist is bope God and man, and haþ breperen of his lesse kynde, perfore he turnep him to his breperen and confortiþ hem in þer travaile. seip Crist, þat travailen and ben chargid, Come ȝe alle to me, and Y shall refele¹ ȝou. Take ȝe my ȝok upon ȝou, and lerne ȝe of me pis lessoun, refreesche, E.

pal Yam mylde and meke of herte, and sue ȝe ȝoure Fadir in pes two, and panne, shal ȝe finde reste to youre soulis, in ȝoure traveil. For my ȝok is swete, and my charge is ligt. And pes wordis of Crist, to conforte religiouse men, ben betere pan alle þes newe reulis pat ben cloutid to Cristis wordis; for, in what staat þat þou be in Cristis religioun, lerne wel be lessoun of myldenes and mekenes of Crist, how he kepte him in al his lyf, in what troublyng þat he was inne. And if you be on Goddis half, pou shalt lyve mekeli aftir Crist.

Sermon 102 — PE GOSPEL OURE LADY DAY IN LENTE.

Missus est Angelus Gabriel a Deo.-LUYK. i. [26.]

pis gospel tellip to pe Chirche how be aungel grette oure Ladi, Te and how she, bi hir mekenesse, ablide hir to conseyve Crist. And pis pridde feste of oure Ladi is a wondir hiȝe feste, for in þis was Crist maad man, and Crist passip alle oper seintis. And so men seien comunli, þat oure Ladi hadde fyve joies. pe firste was at pis tyme whanne she conceyvede Crist bi mekenes. pe secounde was whanne she bare Crist wiþouten peyne at Cristemasse; pe pridde was whanne it was shewid to hir þat Crist was risen fro deep to lyve; pe ferpe was whanne she saw hir sone stie in to hevene; and pe fifpe joie was whanne she was deed and take to blisse. And to pes fyve joies ben answerynge fyve vertues þat we mai have; and ȝif we wolen worshipe pis Ladi, holde we pes vertues wel. Des fyve vertues ben in pis ordre: mekenesse and chastite, bileve and hope, and charite; and ȝif we kepen hem we plesen God. And sip Crist and his modir moten nedis be of oo wille, pus shal we plese to Marie, pe which is Goddis modir.

of the angel. Luk tellip how, Gabriel was sent fro God to grete Marie. And, The greeting for sum men ben clepid Gabriel, perfore be gospel specifiep pat, be aungel Gabriel was sent fro God to Nasareth, pat was, a citee of Galilee, in which citee oure Ladi dwelte. And pis maiden was

weddid to Joseph, be which was of Daviþis hous, and name of þe virgyn was Marie. And wel she is clepid a virgyn so ofte in pis Gospel, for she was virgyne whanne she was weddid, and a virgyn after to her dep. And a litil before þis wedding, pis aungel grette þis maiden þus; and so was Crist conseyved of hir in verri matrimonie of Joseph. It semep pat Ambrose, upon Luk, seipa, þat þei weren weddid bifore, and soone, bitwixe þat tyme and nyȝt, þe aungel cam and grette Marie þus. And algatis, on ech wey, oure Ladi was weddid in þe same hour, or nye pat hour þat she was greet'. Suppose we þat þis greting cam after, and neiþer wordis ne resoun semep to aȝen seie pis. Pis aungel cam in to his maiden, and seide to hir on þis manere, Hail, ful of grace, God is wip þee; blessid be pou among wymmen. pis angel clepide not now Marie bi hir propir name, þat she was clepid, for common uss 2 wip lordis and ladies axiþ, þat comun servauntis of hem clepen hem not bi propre name, but bi name of excellence; as men þat speken of oure Kyng leeven to clepen him Kyng Richard, but seien þat þis is þe wille of þe Kyng, or pus pe Kyng biddip to do b. And clouting of þis word Marie to þis gretinge of pe angel is not worp ful myche pardone, but ȝif it be two pousand ȝeer; as men seien pe pope hap grauntid for pe seiyng of an orisoun bitwixe pe sacryng and Agnus Dei. But many þenken þat þe Pater noster is þe bettere. And so it semep to many men þat God and þe pope varien, sip God doip al þing upon resoun, and not but for certeyn causis. grel, E. . use, E. ▲ S. Ambros. Comment, in Lucam, Lib. II, cap. I. This indication of date, which confines the composition of these sermons within the years 1378-1399, has been considered in the Introduction. but if it be' appears to be used here in the sense of 'much less.' But perhaps the sentence should be punctuated thus,-'myche pardone; but if it be, two pousand jeer, as men seien, be pope hab grauntid,' &c. I have searched the Bullarium (that of Cocquelines, Rome, 1739), • which however is very meagre for the pontificate of Urban VI, and toiled through the numerous proclamations of indulgence of that pope, which are thickly strewn over the pages of Raynaldus, the continuator 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 Holy Land.

Oure Ladi, whanne she herde pis greting, was troublid in pis word, and bouȝle, as a wise maiden, what manere shulde be pis greting. pis troublinge in pis gretinge puttip no synne or blame in Marie, sip Crist seip pat his soule is troublid, bifore his dep. And pis angel seide to hir, Drede be not, Marie, for bou hast foundun grace bifore be Lord of alle Lordis. And here pis aungel, for confort, clepide Marie bi hir propre name, to telle þat he knewe hir wel, and eke pe Lord pat sente him. For whoever hap founden grace of a lord is loved of him. Lo, pou shall conseyve in wombe, and pou shalt bere a sone, and bou shalt clepe his name Jesus. And he bisa shal be greet, and he shal be clepid be sone of be hiȝeste Lord; and be Lord God shal ȝeve him Davipis seele, pe which Davip is his fadir; and he shal rengne in Jacobis' hous wipouten ende' and of his rewme shal be noon ende. Bi þis mai men undirstonden þat Crist was king, as Davip was, but more spirituali, as his kyngdom was more spiritual. For ech worldli lordship mote nedis have an ende; and pus rengnyng wipouten eende in pe hous of Jacob, and pat of his rewme shal be noon eende, tellen how Crist rengnep spirituali, and not contrarie to worldli lordis. And Marie seide to pis angel, On what manere shal pis be, for I knowe no man fleishli? And pis angel answering seide to hir, De Hooli Goost shal come above in pee, and be vertue of alper hiȝeste Lord shal make umbre unto pee. pe vertue of God makip umbre, whanne in a lowe place it lettip heete' of synne, as it fel in oure Ladi; for she was lower in kinde pan aungels, and she conseyvede wipouten synne. And perfore bat holi ping pat shal be born of pee shal be clepid Goddis Sone, singulerli bifore oper. And lo, Elizabeth þi cosyn, and she hap conseyved a sone in hir elde; and pis monep is be sixte to him pat is clepid bareyneb. So in E; om. A. be bele, E. 1 Jacobs, E. He this is the reading in this place of a single MS. (Bodl. a77) of the later Wycliffite version. bto bim that is clepid bareyne. Both A and E concur in this reading, and the expression a few lines below, 'Ȝacharie in reprefe was clepid bareyne,' leaves no doubt that it is correct. But it is not easy to understand why the writer adopted this most erroneous version of the original, or where he found any countenance for it. The very numerous MSS. of the two Wycliffite versions all read hir,' and the rendering of the Vulgate is illi quae vocatur sterilis.' Did the writer inadvertently read 'qui' for 'quae?' Aas Christ's spl

The Conception. Mary teaches meekness. For Ȝakary, Baptist fadir, hadde geten Joon sixe moneþis bifore; and so bi a litil tyme Joon was man bifore Crist. But evene bi sixe monepis was Joon born before Crist; for Crist was man, but not Joon, fro þe¹ tyme þat he was conceyved. And Ȝacharie in repreef was clepid bareyne, wipouten fruyte. For no word þat God seip shal be impossible to him; and so, sip God wole have it þus, it mote algatis be so. And Marie, as ful ripe in mekenesse, answeride pus to be aungel: Lo, here þe handmaiden of God; Be it done to me after pi word. And, as men seien comunli, in þis tyme Marie conseyvede Crist. For, as Eve, for þe tyme þat she was moost proud, loste mankynde, so Marie, for pe tyme þat she was most meke, won mankynde. And here, ȝif þou wilt plese Marie, or God hir sone, be algatis meke; for mekenes wole plese to The example of Marie, sip she woot it plesip to God. And herfore she seip in hir song: God bihelde pe mekenesse of his maiden, and certis, herfore, lo, alle kynredis shal seie pat I am blessid. And so, ȝif þou wilt plese oure Ladi, traveile pou to growe in mekenes. Also, sip ech hie þing mote have a good and stable ground, and ȝif þou wilt come to hevene pou moost make a tour þidir, and so, if pou wilt come to hevene, stable pee in Cristis mekenesse. And so as pe sentre is lowest of alle þingis, so Crist is þe mekeste þat mai be. Also, þe lower þat a vessel is, þe more of licour wole it take; and so þe mekere þat a man is, þe more of grace wole he take. And so, ȝif þou wilt have grace of God, meke þee wele in þi soule; for mekenes meveþ to pacience, and to al oper manere of vertues. 1 So E; for lyme, A.

Sermon 103 — ÞE GOSPEL ON PHILIPPIS DAI AND JACOB.

Non turbetur cor vestrum.-JOHN XIV. [1.]

pis gospel tellip, how Crist confortide his disciplis upon Shire Pursdaie, as he dide comunli in wordis þat he seide hem panne. Joon tellip in fyve capitlis wordis pat Crist spake after his soper; and, among oper pingis, he tolde hem how he shulde be bitrayd, and how he shulde be after turmentid and deed, and how þei shulden have drede bope wipinne and wipouten. And herfore he medlide wip al wise wordis of confort. Crist biddip first in pis Gospel, þat her herte be not troublid wipinne, ne drede for perils wiþouten, for confort þat þei shal have of him. ȝif pei ben sad in þis bileve, pat alle pes pingis moten nedis falle, and for per betere afterward, bope here and in hevene, pei shulden not be troublid wipinne to leese ony vertue; for panne pei shulden falle fro vertues, for good pat God made to hem. And, bi pis same resoun, þei shulden not drede of bodili peril; for al pis shulde turne hem to good bi pis same bileve. And, for to make hem siker of pis, Crist seip þis word, ȝe trowen in God, and trowe ȝe in me. As who seip, ȝe moten nedis trowe in God, or ellis ȝou failip charite; and ȝe mai not trowe in God, but ȝif ȝe trowen in me, for Y am pe same God, þat is God pe Fadir. And so wordis þat Y telle ȝou moten nedis be sop. ȝif God telle us a ping, who of us wolde drede perof, sip we ben certyn of bileve pat God mai not disseyve us? And oonhede in Godhede, wip Trinite in persones, is ofte seid in pis gospel, and in oper bope. And pus bileve shulde be ground to conforte men in þis weie. Christ's dis courses at the Last Supper. Many mar sions, degrees And men shulden not muse on pis, pat ne per ben diverse meritis. For, as per ben in ech man diverse degrees of bileve, of merit and so per ben in Cristis apostlis diverse degrees of meritis. And So in E; A has turbentur.

Final bliss, and the way to it. Christ's me diation. for to quiete hem in þis Crist seip to his apostlis, þat in þe hous of his Fadir ben many dwellingis; as who seip, Have ȝe sum degree of feip and hope and charite, and laste ȝe, creessyng perinne to your lyves eende, and your place is ordeyned in hevene after þat ȝe ben worpe. What man shulde herfor lette to serve God wel, but raper he shulde enforse him to encresse in Goddis service. And þes disciplis shulden truste in þis meene persone Crist; for, as he 'seip sopli, ȝif ony ping in hevenli blis were lesse, or defauty, he wolde have teld hem. And in proof of pis þing, he stiep up in his tyme, to make hem a place redi þere, as And sip he is bope God and man, he woot and gabbing in sich a Lord were more he dide aftirward. wel how it is pere; synne þanne ever was. And, for Crist mai not bigynne a þing but ȝif he make an eende perof, perfore he seip, þat ȝif he wende pus to hevene he shal come aȝen and take pes apostlis to him. And þis shal be verified at Cristis comyng at þe dai of dome, þat where Crist is evermore, bope in stede and in blisse, bei ben þere wip him after þis dai wipouten eende. And ȝe witen whidir Y go, and also ȝe knowe be weie. And þus Crist certefiede hem þat þei witen þe ende, and þe weie how þei shulden come to blisse, over þat þe fadirs wisten in pe olde testament; and pus pei may truste in Crist as meene persone of God and man. But Thomas seid here to Crist, Sire, we witen nere whidir þou goist, and how mai we knowe þe weie? And Jesus seide to him: I am weie, trupe, and lyf. As if he wolde meene to Crystene men: Knowe ȝe me, and love ȝe me, and ȝe knowe alle pes pingis. For Crist wole teche his disciplis bi litil and litil alle pes. And so pe liif þat Crist ledde here is þe weie to come to hevene; for but if we suen him in þis liif, we shal never come to blis. And þe trewe reule þat he ȝaf is treupe, to teche men þat wolden ellis erre. And he is liif many weies to susteyne men yn þis traveile. And so Crist seip soþli¹, þat no man comeþ to þe Fadir but bi him; for his manhede is nedeful meene to make aseep for mannis synne, and his Godhede mote nedis meeve to come þis weie, so fer fro erpe. And muse we not of þe knowing þat • So E; A includes the word in the quotation.

we moten have of pis Fadir. For Crist seip sopli, bat ȝif þei hadde knowen him, certis pei hadden knowe his Fadir. For whoso knowip Cristis Godhede, he woot how God seip al ping; for pis word of God is his Sone and Crist, þat we shulden knowe pus; and panne he knowip him pat seip, pe which is God pe Fadir. And after ȝe shal knowe be Fadir beter pan ȝe ȝit done; and ȝe have saien him, bi bileve pat bringiþ in þis knowing. And, for þese wordis weren woundirful, perfore Philip seide to Crist: Sire, shewe us be Fadir, and it is ynowȝ to us. And Jesus seide to Philip banne, So longe tyme I am wip ȝou, and ȝit ȝe knowen not me, Philip. Whoso seep me, he seep my Fadir; how seist pou, shewe us be Fadir? Ne trowest not pou pat I am in pe Fadir, and be Fadir is in me? pes wordis þat I speke, I speke hem not of mysilf: but, certis, pe Fadir pat dwellip in me is pat ilk bat doip be werkes. Ne trowe ȝe not pat I am in be Fadir, and pe Fadir is in me? ellis, trowe ȝe my Godhede, for be workes pat Y do. Sopeli, sopli, I seie to you, pat man pat trowip in me shal do be werkes bat Y do; and be moste of hem shal he do, for I go to my Fadir, and my chirche, pat is my bodi, dwellip ȝit stille in erpe. And I shal not be idil in hevene, for whatever ȝe axen be Fadir in my name, pat shal Y do. of the Trinky Alle þes wordis þat Crist seip here axen sutil undirstond- The doctrine ing, ȝhe, more pan we mai have while we lyven in pis liif. It is nedeful here to knowe, how be Godhede of Crist is opir in kynde pan his manhede, al if pei bope ben oo persone. And pis Godhede is so sutil þat it is comune to pre persones. And so, whoso knowip pis Godhede in oon mote nedis knowe it in ech of hem; for pes pree persones ben not diverse, as pree men, or pree cper substances, but ech of hem mai nowher be, ne ouȝt do, wipouten ech oper. And pis mannis witt mote be clene þat shulde knowe wel pis matere. A Majora horum faciet;' Vulg.

Christ's last appearance to the apostles. His practice authorizes our breaking our fast before communion.

Sermon 104 — ÞE GOSPEL ON ASCENCIOun Day".

Recumbentibus undecem discipulis.-MARK xvi. [14.]

pis gospel tellip in what form Crist toke his leve at his apostlis. Mark seiþ, þat enleven apostlis restiden after þat þei hadden eten, and Jesus apperide unto hem, and reproveden untreupe of hem, and hardnes of þer herte, for þei trowiden not to hem þat sawen þat he was risen from dep.. And Crist seide to hem, Go ȝe into al þe world, and preche ȝe þe gospel unto alle maner of men. He þat shal trowe and be baptisid shal be saaf; and certis he þat shal, not trowe shal be dampned. And þes signes shulen folowen hem þat shulen bileve in my name: pei shulen caste out fendis, þei shulen speke wip newe tungis, þei shulen take awei addris, and ȝif þei drynken ony dedeli þing, it shal not noie hem; þei shulen putte per hondis on syke men, and þes seke men shulen fare wel. And sopeli þe Lord Jesus, fro he hadde spoke þus wip hem, he was taken in to hevene and sittip on Goddis riȝt side. And þei wenten her weie, and prechiden everywhere, and þe Lord wrouȝte wip hem, and confermede her wordis wiþ þes signes suing. Here men shulden note þes wordis, for ech of hem berip greet witt; first, how Crist toke leve at his disciplis fro þe tyme þat þei hadden eeten. He ȝaf þe sacrament to hem after per mete comunli, and Crist spak wip hem comunli after þat þei hadden sumwhat eten. And no drede to Cristene men þat ne Crist dide pus for certeyn cause. O cause was herfore, þat men shulden eten in good mesure, þat þer wittis weren more sharp, and þei more able to serve God. And Crist wiste pat men shulden ordeyne reversingeli to Cristis dede, and herfore he ordeynede pus, to telle pat pe contrarie is leveful. And pis shulden þes men note þat proven þat þe ost is not breed; • This sermon is not found in MS. E (Douce 321). for

panne, pei seien, man brake his fast, etinge pe oost whanne it is sacrid, and panne he shulde not take aftirward Goddis blood þat is sacrid in pe chalis. Lord! whi witen not pes foolis pat þer accidentis maken men drunken whanne pei taken hem above resoun, as Poul witnessip? And witt provep where pis man be excusid of gloterie, for he is drunken of an accident. And sip taking of pis þing in mesure was no synne in Cristis tyme, what vertue hap mannis statute to make pis be synne more þan panne? pes founed wordis fordone Cristis fredom, and bileve þat men shulden have. ȝif pis be no synne to God, it is no synne for to charge to eeten in mesure bifore pe masse, and after to synge and use. Aftirward we shulden wite, how Christ reprovede unbileve and hardnes of apostlis hertis, þat weren bifore, and panne weren taken awei, for pei hadden not sorewe ynowȝ for þese errours þat þei weren inne. And pei shulden note pe wordis of Crist þat he spak þat tyme to hem. And pis is anoper note, how Crist bad hem panne go and preche pe gospel freli to alle manere men. And wo be to hem þat letten pis, for jurisdiccioun or oper cause; as wo is to hem þat leven pis, and prechen dremys, fablis, and gabbingis. And it is not ynow to have nakid bileeve, but men moten have charite, pat shal fourme opere vertues. And pis baptisip men wip baptym of pe Holi Goost. But ȝit men douten of pes wordis þat Crist spekip aftir. It semep pat alle men pat bileven moten nede have þes fyve signes; and sip noon of us hap hem, noon of us hap bileve. Here men seien comunli, þat seintis at þe first tyme hadden alle pes fyve signes betere pan we have now. But trewe men have in a manere alle pes signes now. For whanne pei delyveren hem of synnes, pei casten out fendis in pe name of Crist. And þei speken wip newe tunges, for alle pingis pat men done in grace be newe bi titil of grace. And Crist seip, in Apocalips, pei taken awei addris þat þei have of þer fleish; for per will is awei to displese God bi per lust. And dedli drynke, ȝif þei taken it, or oper þing þat comep to hem, anoiep Is the reference to Apoc. xii. 9? Cor. xi. n.

hem not, but bringiþ hem to blisse pat God hap ordeyned to hem. And ȝif þei blessen men, or what þing þat þei done, Cristene men shulen be beterid, wheþer þei be saved or dampned. And so it semeþ þat þes men oonli trowen þus, þat God hap ordeyned to blisse; for oper men ben in greet synne and in greet unbileve, alȝif it be florishid for a tyme. But men noten last here, how Crist sittip on þe riȝt side of his Fadir, sip his Fadir is oonli Godhede, and hap no figure as man haþ. And here men knowen as bileve þat Christ sittiþ not on þe bodili side of his Fadir in herene, for his Fadir hap noo sich side; but þe Fadir hap sum men ordeyned to dampnacioun, as ben fendis in helle and men þat shulen be dampned pere; and þes ben þe left side of pe Fadir, on which Crist shal not sitte. Sum men ben on þe riȝt side; as alle men þat shulen be saved, and ordeyned to come to blisse after Goddis firste ordenaunce. And pus Crist bi his manhede sittip on his Fadirs riȝt side, for no þing mai be nerre Godhede ne more blessid pan is Cristis manhede. And so he sittiþ on his Fadirs riȝt side on oper manere þan ony oper mai sitte. The writer denounces those who had turned forp. the freedom of the New Law into a bondage.

Sermon 105 — ÞE GOSPEL ON MYDSOMER EVYN.

Fuit in diebus Herodis.-Luc. i. [5.]

Pis gospel tellip a playen¹ storie how þat Joon Baptist cam Luk tellip, how per was in daies of Heroude kyng of Jude prest clepid Ȝacarie, of þe gendrure of þe preest Abia. And loot fel to þes preestis to mynistre in þe eiȝtipe woke. And Ȝacaryus wif was of Aarons douȝiers, and hir name was Elixabeth. And bope pes two weren just bifore God, going forp in alle Goddis mandementis and in alle justifiying of pe Lord wiþouten pleint. Fadirs of þe olde lawe weren myche chargid over men now; for þei kepten þes same ten mandementis, þat we kepen ¹ pleyn, E. So E; lo it, A.

in pe newe lawe, and over, ȝif þei wolden be juste, pei mosten kepe cerymonyes, and many lawis judicialis, pat us nedip not now to kepe. And, for pes two kepten al pis wiþouten grete blame of God or man, perfore Luk preisip Baptistis eldris in keping of pe olde lawe. But woo is to hem in tyme of grace, þat þus have chargid pe newe lawe, þat we have now more to kepe pan pei hadden in pe olde lawe. For pes men have distroyed freedom, and pervertid Cristis Chirche, and so, as myche as in hem is, pei have maad Crist unfree, and pis unfredom is worse pan al pe richessis of his world. Gabriel and Ȝacharias And pei hadden noo child ȝit, for be womman was bareyne, The Ar and bei weren bope olde, passid wel in tyme of her eelde. And it fel pat Ȝacarie dide his preestis office in be temple, as it fel to his tyme, and custom pat panne was. He wente herbi aloone to offre ensence in pe inner part of be temple; and al pe peple was wiboulen preiynge in be tyme of pis ensence. And oure Lordis aungel apperide to him stonding on be riȝt side of be auter. And pis preest Ȝacarie was disturblid, and dredde herfore. But be aungel seide to him, Drede bee not, Ȝacarie, for pi preier is herd; and Elizabeth pi wyf shal bere to pee a child, and his name shal be clepid Joon, and joie and gladnes shal be to pee, and many shal enjoie in his birpe. He shal be greete bifore God, and wyn and sidira he shal not drynke; and he shal be fild wip pe Holi Goost ȝit fro his modir wombe. And he shal turne many of pes children of Israel to be Lord God of hem. Joon shal go bifore Crist, in spirit and vertue of Helye; And pis for Joon And pis was Hely in figure, as Christ seip pat mai not lye. Joon shal converte be hertis of be formere fadris in to be love of per sones, pat tellen hem þat Crist is comen; and men out of bileve Joon shal turne to prudence of juste men. For it was a greet prudence to trowe pe signes of Crist, þat he was pe prophete bihiȝt to be fadirs of pe olde lawe. made redi to be Lord a perfect folk in riȝt bileve. And so Baptist So E; And for, A, which leaves the construction incomplete. 2 sydre, E. Both Wycliffite versions render the siceram of the Vulgate in this place by sydir. Ducange identifies sicera (other forms of which are sisara, cicera, and cisara) with the French cidre, whence comes our 'cider.'

Christ condemns both ment celibacy of the clergy. Here mai men douten, and trete of þe staat and liif of church-endow prestis; how þei ben dowid and wyflees aȝens Goddis autorite; for Crist forfendid dowyng bope in him and in hise apostlis, and approvede wedding in apostlis and many oper. And pis is pe caste of pe fend, to kyndle fir in¹ heerdis; for or þei moten bope brenne, or þe kepere mote leeve his craft and traveile to kepe þis fir ª. And preestis shal not do boþe wel. The nativity of John the Baptist. Eccles. iii. 1. Ȝacharias recovers his speech.

Sermon 106 — ÞE GOSPEL ON MYDSOMER DAI.

Elisabeth impletum est tempus pariendi.-Luc. i. [57-]

pis gospel tellip of þe forme þat Joon Baptist was born inne, and seip; To Elizabeth was tyme fulfillid to bere child. For pe Wise man seip pat alle pingis have þer tyme. And sip al þing mote nedis come in tyme þat God hap ordeyned it, muche more pe tyme of Joon, pat God ordeyned' so speciali. And þus Elizabeth bare pis child. And her neiȝboris and her cosyns herden þat she was delyverid, and helden þat God hadde maad his mercy greet wip his olde wiif, and joiefulli þankide God wip hir. And it fel in þe eiȝtip daie, þei camen to circumcide pe child; and þei clepiḍen him Ȝacarie after his fadirs name. And his modir answeride and seide, Nay, but he shal be clepid Joon. And þei seiden to Elizabeth, þat no man was in hir kyn þat was clepid bi pis name; whi shulde he be clepid so? But þei bekeneden to his fadir, what he wolde bat he were clepid, and he axide a metal pointei³, and wrool, and seide, Joon is his name. And so miracle was wip Joon Baptist, bope bifore his birþe and aftir; for, as men taken of þe gospel, Ȝacarie trowide not • So E; ordeyneb, A. I and, E. 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 unlawful 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 measures as may keep this fire under control.

to pis aungel, and perfore bi pe wille of God he was doumbe til pis tyme, and here he recoveride his speche, and tolde what þe child shulde hatte¹. For bope his eldris helden in þer mynde how Gabriel wolde pat he hiȝte Joon. And herfore woundride folk al aboute. And anoon his moup was opened, and his tunge was unboundun, and he spak and blesside God for be ping pat bifel pus. And drede was on alle her neiȝboris. And pes wordis weren publishid upon alle hiȝe coostis of Judee. And alle pat herden of his ping puttiden in þeir herte and seiden, Who, trowist pou, shal pis child be? for pe hond of oure Lord was wip him. Sacarie was a famous man, wip Elizabeth his wyf, and many myraclis weren bifallen aboute pe birpe of pis Joon; and pus pe contre preiside him muche, for many causis þat weren in him. It was a miracle þat þe aungel telde him in so holi a place; it was miracle pat Sacary was dombe, for he wolde not trowe pis aungel; it was miracle þat so oold folk brouȝten forp pis child in her olde daies; it was miracle pat his eeldris on þis manere namyde pe child; and al pe lyf þat Joon lyvede was ful of miraclis bifore and after. patrons of new orders And bus his fadir profeciede, bi filling of pe Holi Goost; A Blessid be be Lord God of Israel, for he hap visited and maad be biyng aȝen of his peple. And so Joones fadir and his modir and he himsilf weren maad prophetis. And here mai trewe preestis touche how pis world is blyndid bi foli, when it suep men as patrouns þat weren foolis and ful of synne, and leven Crist and Baptist þat weren bigyneris of oure ordir. And herof pleynede Crist in pe gospel, þat þei singen neiper wip him ne wipen wip Baptist, but wip oper foolis whos liif is biside bileve. 'bote, E. wepen, , E.

The calling of St. Peter. Christ's charge to him.

Sermon 107 — ÞE GOSPEL ON. PETRIS and Poulis Evyn.

Dixit Jesus Symoni¹ Petro.-JOHN xxi. [15.]

pis gospel tellip how Petre and opir preestis shulden love God, and travailen in his chirche. And, for pis love stondip in þe grace of God, perfore Crist clepip Petre, Symount, Joones soone. For whoso prechip to pe peple and techip hem Goddis lawe, he is þat ilke in whom is Goddis grace; and juste eldris may disserve grace to þer children, as it is teld bifore of eldris of Joon Baptist. Crist in his laste speche wip Petre apostle axide him pries where he lovede him; and his bileve is aweie, pat trowep not³ þat Crist seide pus for to prynte his love in Petre, and his successouris. And pus Christ axide first, Symount, Joones sone, lovest þou me more þan þese? And Petre seide to Crist: ȝhe, Lord, þou wost þat Y love pee. Petre' was here curteys and temprid fro presumpcioun, for he seide not þat he lovede Crist betere pan any oþer apostle, but he seide, Crist wiste wele þat he lovede him. And here Petre confesside þat Crist knewe al þing. But Christ seide to Petre, in shewing of þis love, þat he shulde fede his lambren, bi pe lawe of Crist; as who seiþ, if pou love me, þou most do pis dede. pe secounde tyme axide Christ where Symount Joones sone lovede him. And Petre seide to Crist, ȝhe, Lord, pou wost þat I love pee. And Christ seide to Petre, to conferme þis word, bat he shulde fede his lambren, in lore of þer soule. For as mannis soule is betre pan is þe bodi of him, so feeding of his soule is betere pan is feding of his bodi. And sip lambren of Crist ben oo bodi wip Crist, more love myȝte no man shewe pan pus for to fede his lambren. But ȝit Christ axide pe pridde tyme, where Symount Petre lovede him. And Petre hadde sorewe pat Christ axide þis þus ofte, and seide aȝen to Crist, Lord, pou wbeber, E. 'So E; the words So E; Petre is italicized in A. • So E; Symony, A. bat trewe not are om. in A.

woost alle pingis, pou wost pat I love pee. shewe pis in dede, and fede his sheep, pat is as sheep passen lambren. And Crist bad him more pan þes oper, No man þat is in bileve dredip of pis gospel, þat ne Crisi chargide þes wordis ech bi resoun; and so he tauȝte apostlis 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 grene wip treupis pat nevere more failen, is pe lawe of holi writt, þat lastip in pe toper world. But, for a good heerde shulde kepe his sheepe fro wolves, and defende hem fro scabbis and fro rendinge, perfore Crist bad Petre pries þat he shulde kepe his sheepe. Crist tauȝte not to his heerde to reise up a croyserie and kille his sheep, wip his lambren, and spoilen hem of þeir goodis; but pis is lore of Anticrist, þat þe fend hap now brougt in; and bi pis it is knowen pat þes ben not Petris vikeris. And Crist techip Petre, and in him alle his vikeris, how it fallip to him to do aȝen his firste will. Sopli, sopli, I seie to bee, whanne pou were ȝonge pou girdist pee, and wentist whidir bat bou woldist; but now, whanne pou wexist oolde, anoper shal girde pee, and shal lede pee pe weie which pou wolt not, of þi silf. And þis word seide Crist for to telle to pe Chirche bi what dep Petre shulde clarifie God. For Crist seip bifore, in pe gospel of Joon, þat þe moste propirte pat followip a good herde is, pat he putte his lyf for his sheep, for pus dide Crist, and wolde þat Petre pus suede him. And pe moste contrarie condicioun, pat suep Anticrist, is to putte his sheepis lyves for his cursid lordship. Peter w charged to kill, Christ's sheep.

Sermon 108 — ON OCTAVE OF MYDSOMER.

Dixit Ȝacarias.-LUK i. [18.]

pis gospel tellip pe middil of a storie of Seint Joon Baptist. pe vigile of Baptist tellip how Gabriel bihiȝte him, and pis The unbelld of Ȝacharias

storie tellip how Ȝacarie mistrowide. And so Luk telliþ, how Ȝacharie seide to be aungel, Wherof shal Y wite pis, þat Y shal gete a child; for I am an oold man, and my wif is passid in eelde? Here pis Ȝacharie trowide not to þe aungel; but Marie trowide to pis aungel þat he seide her sop, but she wolde be certefied more of þe manere. And þus sum men reden as two wordis þis axing, On what manere shal þis be, for I knowe not man. But pis Ȝacarie mistrowide, and maad perto his evydence; and so boþe þes weren troublid, but Ȝacarie more, for þe troubling of hym refte him bileve. But Gabriel telde him, wherfore he shulde trowe. For I am Gabriel, þat stonde bifore God, and I am sent of him to telle pee þes good tiþingis; and sip it is pus, I mote nedis seie sop, for I mai not see but treuþe in þe book of liif, and an aungel þat is confermed mai not lye to a man. And lo, pou shalt be domb, and þou shalt not mowe a speke unto pe dai þat þes þingis be done; and his penance shalt þou have, for bou trowedist not to my wordis, which shal be fild in pes tyme. And here mai we se, bi logik of pis aungel, how al þing mote nede be; for noping mai ever be but þat þat¹ God hap ordeyned to be in his tyme; for ellis hadde Gabriel seid fals, þat he myȝte not speke til þanne. And pe peple abood Ȝacarie, and wondride þat he tariede in be temple. And whanne he cam out, he myȝle not speke to be peple; and pei wisten þat he hadde seen sum visioun in þe temple. And he was bekenynge to hem, and dwelte dombe for þe tyme. And whanne be daies of his office weren fulfillid, he wente hoom to his hous, and panne was Joon geten. And after þes daies conseyved Elizabeth his wiïf; and she hid hir for shame fyve monepis aftir. And she seide to hirsilf; For þus hap oure Lord do to me, in pe daies þat he caste to take awey my reprofe among men. And pus cam Elizbeth hoom, whanne she feelide pat Joon was quike; and so he myȝte witnesse pe comyng of Crist in þe wombe of Marie, whanne she cam to Elizabeth. For Joon made panne joie in manere of dansing in presence of 1 So E; om. A. mowe' is the lost infinitive of the verb 'may; it is the English form corresponding to the German • mögen.' It occurs in this place in both Wycliffite versions.

Crist, as pe gospel seip. And so trowe not to hem þat seien, þat it is six monepis bifore þat þe soule be couplid wip pe bodi, and bifore it hap plantid soule¹, and sip soule of beeste b; but as we bileven be wordis of pe gospel, þat Baptist was glad in comyng of Crist, so we supposen þat he was on lyve a litil bifore þat Jesus was conseyved, but we musen not how muche, sip it is Goddis privyte. Reflections o Of pis gospel mai we take, how it is grete synne to mys-of trowe to holi writt, sip God punishide Ȝacarie for he trowide unbelief not to his aungel; and more ben wordis of God pan wordis of his aungel. And pus defaute in bileve is bifore alle oper synnes, and sip God seip al treupe, no treupe shulde be denyed; but summe may men doute, and sum trowen wip drede, for God seip pis treupe, or ellis God seip it not. O how myche ben þei to blame pat seien þat Goddis lawe is fals, for mysundirstonding of a fool or an heeretik ! Certis, bi þe same skile þei myȝten seie pat God is fals, sip God signifiep to hem fals undirstonding, in peyne of per former synne, bi which þei ben blindid, and pus God were pe falseste þing þat evere was in pis world. For þei seien þat falshede is no defaute in a ping, whi seien þei not pat God is fals for perfeccioun of God, sip God mevep fals men, for per former falshede, to undirstonde 1 plauntis of soule, E. That is, the rational or human soul. b 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 embryo, it had been animated suc cessively by a vegetative and a sensitive soul, so as to be conformed to plants during the first, to animals during the second period of gestation. 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 illa eadem cum fuerit magis perfecta fit anima sensitiva, et tandem fit anima intellectiva. But the Christian philosopher, holding out for the oneness and in- Bb 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 imperfecta, et succedit forma perfectior, quae est anima vegetativa et sensitiva simul, et ultimo cedente, succedit ultima forma completissima, quae est anima rationalis." To these three elementary stages St. Augustine, in the De Quantitate Animae, 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.

falsly? and panne þei seien þat God is fals. And pus God shulde meve men falseli, whanne evere þey synnen', and þus he were a fals God in punishing of sinful men. hede in God is good, ȝeve we him ynow; þerof; For, sip falsfor God mai not have a name, but if he passe al oþer þing. Blessid be treupe, þat made us passe alle sich fals fantasies, and wite pat alle creaturis ben trewe in þat þat þei ben of God. Christian courage. ↑ Kings vi. 26. /

Sermon 109 — ON TRANSLATION OF SEINT MARTIN".

Nolite timere pusilus' grex.-[LUKE Xii. 32.]

In his short gospel Crist confortid his servantis, and biddip hem not drede; for treupe is strengere pan alle þer 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 perfor? And pus sinful men shulden have drede and hope togidere, of diverse pingis; as þei shulden have sorowe and joie togidere of dyverse þingis. And þus synne concludiþ men moost of al þing þat mai be; for it bringiþ man³ to fyve markis b more noyousli þan oper skilis. Crist seip here to hise apostlis, þat þei shulden not drede, al ȝif þei ben a litil flok. For to rekene pe firste treupe, and alle pe aungels pat ben wip him, pe part of a just man is betere pan fals part of a pousaund; and pus bidcip pe prophete his child, þat he shulde not drede him, for many moo ben wip hem pan wip þe contrarie part. Stonde a man in vertu and treupe, and al þis world overcomeþ not him. 1 So E; be synnep, A. om. 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 Paul. The gospel which the Sarum use appropriated to this festival is found in the Roman missal For if pei over comen him pusillis, E; a clerical error for pusillus. among the gospels for the Common of a Confessor not a Bishop. bringib 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.

wip pis, þei overcomen God and his aungels; and panne þei shulden make hym¹ not God, but betere þing shulde make pis. of fear. But here men seien comunli, þat þer þen pre manere of Three kinds dredis kindeli drede, and drede of sones, and þerwip drede of servantis. Kindeli drede was in Crist, whanne he dredde to suffre deep. But pis drede cam ȝit of synne, for ellis no man shulde have suffrid peyne. And þus peyne is unkindeli, for to loke to bigynnyng þerof. pe secounde drede hap many degrees, after þat men ben betere wip God. Sum is bigynnyng drede, whanne men dreden to wrappe God; and þis is bigynnyng to fle synne, and rote of alle mannis wisdom. ȝit, whanne man drediþ more for to synne aȝens his God, and his tempting is overcomen þat shulde moove him to synne, panne hap he chast drede; but wel is him þat hap pis drede. Pe pridde degree is best of alle, þat men clepen holi drede; and pis dwellip here in erpe, and evermore wiþ man in blis. And þis drede hap no peyne, but unpower for to synne. And þus aungels have pis drede more pan ony oþer þing. But be Godhede mai not drede, for it bi kynde mai not synne. Bope pes dredis bringen not in synne. But þe pridde servant dredde. Whanne a man synneþ aȝens God, and mote nede be ponished of him, pis is oon 3 unkindeli drede, as it is unkindeli to synne; and pis drede forfendip Crist in pes wordis þat he seip here. And þus men seien comunli, þat man shulde not drede to fiȝte ȝif his cause and manere be good, for not but synne makiþ man coward. For ȝif man fiȝte wiþout cause, to be holden an herti man, he berip wip him þe synne of pride, þat makiþ him coward aȝens God. And þus þingis þat loven pees ben moost hardi, as þingis in hevene. hopefsines And Crist tellip here a cause to make his disciplis hardi, Motive þat þei shulden not drede pus: For it likide to þer Fadir to ȝeve hem þe rewme. Here mai we see many treupis in þes wordis pat Crist seip. First, how pe Godhede of God is Fadir of 'alle þat he ȝeveþ blisse. Pe secounde treupe in Cristis wordis is nede to ȝyve pis blisse. For, as þingis þat ben passid nedli moten have be passid, so al þat God ordeynep nedeli moten · So E; not make him, A. ⚫ om. E. E. Bb 2

The possession of riches tends to make mén cowardly. have be ordeyned. And pe pridde treupe of þes wordis is, þat Crist shewide to pes disciplis þat þei shulde come to blisse, for he tellip per Fadir likede so. Here may we gadere opun resoun þat Cristis children shulden not drede; for ȝif God ȝeve a betere þing, he ȝeveþ al þat suep þerof; as God mai not ȝeve a bodi, but ȝif he ȝeve quantite and figure. And so, sip pees suep of þis blisse, God mote geve pees whanne he ȝeveþ blisse. Also, sip God is almyȝtti, alwitti, and al wilful, no þing þat is aȝens God mai overcome him þat is wip God; for sip God sep pis fiȝting', or him failip power or wille, ȝif his servaunt be overcomen in fiȝting for Goddis cause. And pus trewe men ben confortid to putte awei pis pridde drede; for be pei never so fewe or feble, þei bileven þat þei mai not be disconfitid. And pus pe cause þat Crist here tellip makip his knyȝttis to be hardi. And pus Crist confortid his apostlis, for to sue him in povert: He biddiþ hem sille þat þei have and ȝeve almes prudentli. For certis, among alle cowardisis, cowardise of richesse is þe moste. For many men þat have richessis dare neiper seie a sop, ne defende a sop seid, for drede of leesing of þis richesse. And so men loven richesse more þan þei loven treupe of þer God. And in pis cowardise ben freris and oper ordris þat ben dowid. And unnepe ony riche man wantip clene pis cowardise. And þis is more pan cowardise of bodi, þat comep to man for drede of bodi; for a man shulde kindeli love more his bodi pan his goodis, sip goodis of kynde ben mouche betere pan ben goodis of fortune. But Crist tellip ofte to his martirs, þat þei mai not be his disciplis but ȝif þei loven more him þat is treupe pan loven per owne liif. And wip þis feip was Baptist armed, and oper apostlis, wip Cristis martiris; for þei wisten wel þei myȝten not faile in victorie, to die pus. And pus, for richesse of þis world makip moost cowardise, Crist bad his knyȝttis be pore, and sille her possessiouns, and of þat priis ȝeve almes, or ellis of meeblis þat þei hadden. But wite wel, it is noon almes to make ypocritis more cowardis, or to jeve pes newe ordris þingis þat þei ben chargid bi, for pis is not work of almès', but work of unmercy to men. 1 God is fisting, E. mercy, E.

heaven. And pus Crist meevep to be pore bi resoun of surete. Make Treasure l ȝe to ȝou sachelis pat wolen not waxe oold, but tresour pat, failip not in hevene, whidir be bef comep not, ne pe mouȝbe distriep; for, certis, where is pi tresour, per is pi herte, and pi wille. Tresour is clepid comunli, prescious ping pat man tellip muche bi and hidip sumwhere. And so men pat shal be saved maken per tresour in God; for pis tresour is of oper kynde pan ben þes riche men, and it is prescious goou, for it is good of grace. And sip Crist is al þing þat seintis have nede of, þis tresour is more nedeful pan al pis erpeli tresour; for þeves mai not stele pis, as jewels or moneie, and mouȝtis mai not feble pis, as pei mai clopis or jewelis. And so, sip þis tresour is more prescious and more sikir, what man shulde not traveile moost for to have pis tresour? ȝif pou traveile treuli to have pe blis of hevene, pou hidist þis tresour where it mai not faile; for God shal be pi cloping pat mai not wexe old, for he is charite; and he shal be pi peny pat mai never be rusty; and þeves 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 þat ne man mai bi good liif wynne him God, pat is al maner of tresour, to make him blessid in hevene. For pis is kyndeli eende to which man is ordeyned; for man is ordeyned¹ to blisse, and to laste ever more, and have wipout defaute al pat hem nedip.

Sermon 110 — PE GOSPEL ON OCTAVE DAI OF PETRE AND PAUL.

Jussit Jesus discipulos assendere in naviclam.-MATT. xiv. [22.]

on the wald pis gospel tellip a storie that ech man shulde wite, but Peter walking speciali apostlis and vikeris of hem. Crist bad his disciplis stie into a bote, and go bifore him on be water til bat he lefte pe peple. And Crist lefte pe puple and stiede in to be hil, for to preie aloone 1 So E; A om. the words for-ordeyned. ascendere and naviculam. errors of the scribe for

Mystical interpretation of the Gospel. for staat of his Chirche. And so, whanne be evenyng cam, he was þer aloone; for his disciplis were in þe water, and þe peple hadde left him. And pe boot, amydde pe water, was shaggid' wip wawis, for he wynd was contrarie to hem. And be fourbe vigile of be nyt, þat was nyȝ þe dai, Crist cam to his disciplis walkinge on pe water. And þe disciplis, seeyng him walking upon þe water, weren troublid among hemsilfe, and seiden it was a fantum³. And for drede pei crieden. And anoon Jesus spak to hem and seide to hem pus: Have ȝe trust, I am; drede ȝe not. And Petre answeride and seide, Lord, ȝif pou be Crist, comande me to come to pee upon be waters. And Crist seide to Petre, Come. And Petre wente doun out of pe boot, and walkide³ on pe waters, for to come to Jesus. But Petre, seeyng þe wynd grete, dredde him of þe peril; and 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 doulidist þou here? And whanne Crist steie in to be boot, pe wynd cesside, and þei þat weren in þe boot camen and loutiden Crist, and seiden, Verrili pou art Goddis Sone. pis storie men tellen to be secounde witt of Goddis word, and seien, þat þis boot traveilinge in þe water is þis Chirche here þat wandrip to þe daie of dome. Pis wending of Crist to þe hill is his stying to hevene. Pere he preiep aloone for mankinde here; for alȝif oper seintis preien þere in spirit, nepeles in bodi and soule preiep Crist ȝit aloone. And whanne pe sunne But he visitide his wente doun, was Crist aloone preiyng þus. Chirche pe fourpe vigile of nyȝt, whanne he shewip perilis to his Chirche þat fallen to men here in erpe. But Crist goip upon þe water, for worldli soris noien him not. And þis boot is troublid here, but it drenchip not uttirli. Petre is þe moste man þat suep Crist in his Chirche; and he wolde sue Crist here, but he failip in bileve. But he mai not be drenchid, for Crist Iwole have his Chirche saved. Crist comep into his boot whanne he hap alle pes men to hevene, and þanne ceessen alle þe tempestis þat men suffren here in erpe, and þei knowen verrili how pat Crist is Goddis Sone. ¹ icboggyd, E. walking, A. E om. the words and—fantum. sores, E. So E;

by the L Court. tion rele And þis witt appliep pe pope, wip his cardinalis, to hem, and | How l seien þat þei ben Cristis Chirche pat flooterip' pus in pis boot; and þei mai nevere be drenchid, al if þei fallen in many perilis. But þes men shulden wite, first, þat þei sue Crist in lyvyng in This lo poverte and mekenesse, and in lore of pe gospel; for ellis þei gon not bifore Crist on þis water, to make redi to him, but ben raper drenchid in þis water, and seken after worldli goodis; or ellis ben þe peple pat Crist leevep, þat disturblen him and hise. Bileve techip trewe men þat þis Chirche goip not bi kyn, but bi manere of suynge of Crist in perfit weie of vertues. But as preestis weren worse til þei weren at lowest degree, as preestis of þe olde lawe þat weren fordone in Cristis tyme, so mai pis court drede for liif contrarie unto Crist, leste þei ben þe worste men pat lyven here in pis Chirche. For ypocrisie makip hem not good, but more stynke bifore treupe. And þei ben not porest here, making hem tresour in hevene, for al per breep and per liif is about worldli goodis; and pus pei lasten not in pis boot, but ben drenchid in his see. And pus pei axen not Crist helpe, as dide Petre, whanne he sank; but al per hope and desire is in pingis þat ben binepe. For ȝif pei lyven contrarie to Crist, in pis world ben no falser men. And neiper kynrede ne place maken men Cristis vikeris, but suyng in weie of vertues, what manere men þat ever þei ben. Errour in sich wittis makip many dremeris to faile, for þei taken noon hede to good liif, but to fals opynyouns here.

Sermon 111 — PE GOSPEL ON þE FEESTE OF SEVENE BRIDEREN,

Loquente Jesu ad turbas.-MATT. xii. [46.]

pis gospel tellip a storie pat touchip mouche witt, and tellip how Cristis children ben knyttid here in charite. Matheu tellip, how Jesus spake to be peple; and lo, his modir and his breberen 3 sweden, E. flower, E. Christ's th kindred

This gospel misinterpreted by many. The writer's interpretation. stooden wipouten to speke wip him. And sum men seien þat Cristis breperen weren men of his kynrede. But his apostlis weren wip him, and herden him speke to þe peple, as þei weren in streitere place, and more hard to come to. And oon seide to Crist, Lo, pi modir and þi breþeren stonden wiþouten, sekyng þee. And Crist answeride to him þat tolde him þis, and axide who was his modir and his breperen. And Crist stretching his honds to his disciplis seide þes wordis of witt: Lo, here my modir and my breperen. For who ever doiþ þe wille of my Fadir þat 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, þat Crist knewe not his gendris; and bastard dyvynes¹ seien algatis þat þes wordis of Crist ben false, and so no wordis of Crist bynden, but to be witt þat gloseris tellen. But here we seien to þes trowauntis þat þei blaiberen² þus for defaute of witt. Leeve we þes heretikes as foolis, and seie we sum witt þat God hap ȝovun us. Sopli, Crist techip here pe preciousite of his preching, þat man shulde not, for fleishli kyn, lette to teche Goddis word. And pes wordis seip Crist to him þat was aboute to lette his lore. And pus tellip Crist a sutilte pþat is of goostli breþeren in God; for, be it man or be it woman þat serveþ God treuli, he is on þes pree maneres knitt to Crist in sibberide". For distinccioun of kynde is litil to telle bi in þis matere. First, he is Cristis broper bi' his soule, þat is his spirit; sip, he is Cristis sistir bi his fleish, þat is worse; and after, he is Cristis modir bi pis hool kynde, made of hem two. For þis modir hap conseyved Crist, and norisip Crist wiþinne hir; nage and more sutil þan is of kynde. sorewe þat þei knowe not þes gendris, and so þes founed philosophris shulden sorowe of þer error, þat þei witen not of oo man þat he is ech of þes pree pingis; he is soule, he is bodi, he is man, maad of þes two. But to be hool man is merit or demerit proprid. Leeve we here pese trowaunt doutis, and enforce us to lerne Cristis wordis, to preche hem to be peple, and leeve þing þat is lesse work, and þanne fleishli cosynnage shulde not lette us to do þis. and þis is betere cosyn- And make þes gramariens • So E; dyvenes, A. ¹ blaberen, E. ¹ sybred, E. 180, E.

PE GOSPEL OF MAUDELEN DAI IS RED ON FRIDAI IN † QUARTER TENSE IN SEPTEMBRE AMONG FERIALS

Sermon 112 — ON SEYNT JAMES DAL.

Accessit ad Jesum.-MATT. xx. [20.]

the mother d PIs gospel tellip how fleishli kyn procurip ofte harm to be The patien soule, and how a womman, Cristis aunte, Mary, James modir and Joones, pat was Sebedeus wiif, cam to Crist for pis enchesoun. But she cam wip pes children and loutide Crist, and axide him; for it is seid comunli þat wymmens preier is wel herd. Crist axide hir¹ what she wolde, and she seide to him, Comaunde pat pes two apostlis, pat ben my sones, and pi cosyns, sille next pee in bi rewme, be toon on pi riȝt side and be toper on pi left side. Crist knewe wel pis wommans witt, and how it cam of pes apostlis; for pei herden bifore of Crist, how þat he shulde have a rewme, and pei trowiden þat Crist shulde be an erpeli kyng in pis world; and pere pei wolden be nyȝ Crist, for cosynnage and traveile here. Crist spekinge to pes apostlis, and levynge to speke wip þeir modir, seide how pis cam of hem, and how men shulden have ordre in speeche, everemore speking þere where pei hopen moost to profite. Crist seide to bes apostlis, ȝe witen not what ȝe shulden gladli axe; for ping þat profitip to mannis soule shulde he axe, and nouȝt ellis. And, as Joon seip wip pe gildene mouþb, pis word of Crist Comment liȝtip pe world, and dampnep here many men, pat coveiten hyenesse of worldli stat. For many men bi weyward witt coveiten here to be popis cardinalis or bishopis, or oper worldli

1 So E; bere, A. The MS. has two words here inexplicably contracted; but they evidently stand for Quatuor Tempora,' or, as it is called in Ireland, Quarter Tense; for the gospel read on St. Mary Magdalen's day (July 23) golden, E. is the same as that for Ember Friday in September, on which there is a sermon (No. 112 of the Ferial Sermons) in the present collection. St. Chrysostom, Homil. in Matth. XXXV. on the gospe

dignite, not for hele of þeir soule, but to have here worldli wynnyng. And all pis dampnep Crist here. For pis wille is venymous; and it fallip ofte tyme þat sich havyng of worldli worship dampnep men ever more in helle; and so it doiþ harm to be soule. But ȝif men wolen be hye in hevene, þei moten lerne anoper lessoun, to profite to pe Chirche þat þei mai, and to leeve worldli worship. And þis profit nediþ ofte to suffre anoies here in þis world, þat þese prelatis fleen algatis, for þei wolden here have pe contrarie. Perfore Crist axide of þes disciplis a questioun pertinent herto, Mai ȝe two drynke, seip Crist, pe chalis þat I shal drynke? And wiþouten drede Crist undirstood bi pis chalis his passioun. And þes two disciplis myȝten not for shame denye to drynke of his coppe. And þus bei grauntiden to Crist, þat þei myȝten drynke of his coppe; for it were al agens skile to coveite sich a prelacie, but ȝif men have pe ende perof wherefore pei shulden coveite it. And sip Crist is al wiys, and drinkiþ himsilf of þis coppe, what man shulde bi resoun forsake to drynke herof? For bi pis is pe soule fed, and disposid to come to blis, but bodili fode is for pe bodi, and makip wormes mete redi. And pus Crist grauntip pes apostlis pis betere drynke, and leeveþ þe toper. But ȝit Crist, of his curtasie', interpretip þer wordis to goode; and doip worship to his Fadir bi trewe wordis, as he shulde. Supposing þat þei undirstonden sitting in þe rewme of hevene, Crist seiþ, þat it fallip not to him to graunte hem sich sillinge, but sich sitting shal po men have to whom it is ordeynid of his Fadir. Here grutchen Anticristis disciplis and seien, þat Crist seip here fals; for sip Crist is þe same God þat is pe Fadir and pe Goost, whatever pe Fadir ȝeve or grauntip, þe same ping grauntip Crist. But here pese foolis moten undirstonde, þat Crist spekep ofte bi his manhede; for þe peple knewe his manhede, and undirstood it speciali. And pus, whanne Crist biheetip to hem þat him fallip not to ȝeve hem pis, he undirstood pes wordis þus, þat he shulde not, bi his manhede principali, ȝeve þem þis; but he shulde ȝeve to hem pis, to which it is ordeyned of his Fadir. And so, ȝif þei disserven þis, he sikerid hem þat þei shulden have þis. 1 curtesie, E.

And pus spekip Ambrose, saynge comun speche of Crist, þat þe sacrid oost is not breed, for it is not principali breed. And such error blindip many, in pe sacrament of pe auter, to seie pat it is an accident wipouten suget, and no breed, as Ambrose seip. But þes foolis myȝten bettere seie pat neper James ne Joon ben blessid for Crist seip pat him fallip not to graunte hem ony degree of blisse. But pis is ful of eresie, as falshede in which it is groundid. And defaute of undirstonding þat shulde be of Goddis lawe and of þis doctour, Ambrose, blyndip here pes eretikis.

Sermon 113 — ON ASSUMPCIOUN EVYN.

Loquente Jesu ad turbas.-Luc. xi. [27.]

pis gospel tellip how it is more to heere Goddis word and kepe it, pan to bere Crist bodili and norishe him, as Mary dide. And so a litil storie is told in presing¹ of our Ladi; and after is knitt a blessid sentence bi distinccioun of Crist. Pe storie tellip how Crist spak to be peple of soule helpe. And a womman of be puple hadde devocioun in his wordis, and burst out in an hyȝe vois, and seide on pis manere to Crist: Blessid be pe wombe bat bare pee, and be tetis pat pou didist soke. And Crist answeride to his womman, and tolde a more presciouse treupe, and seide pat, but bi more resoun, blessid be bei pat heeren Goddis word and kepen it. Those truly berh blessed who of God and keep it. doing so. But we shal undirstonde here, pat on two maner is Goddis way of word herd,-first bodili, bi eeren of bodi, and eke goostli, bi eeren of soule. pe firste heeringe is litil work, but in as mouche preysyng, E. St. Ambrose, De Sacramentis, lib. iv. cap. 5: Antequam consecretur, panis est; ubi autem verba Christi accesserint, corpus est Christi.' Wyclif in his Confessio (Fasciculi Zizaniorum, p. 127) quotes a passage from the same work, differing 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. Ambrose.

Ps. ixxxv. 8. The privileges of Mary. of fraternity. as it helpip to pe toper; sip Scarioth herde Crist þus, and beestis and briddis myȝten also. On pe toper manere heeriþ no man but ȝif he knowe sentence of Goddis word. And on þis wise seip þe Psalme¹ þat I shal heere what pe Lord God spekip in me; but wel Y woot þat he shal speke pees and love to his peple. And pus, on two maneris, may a man kepe Goddis word; first, to printe pe witt in his soule, and after to reule his liif þerbi. And þus shulde ech Cristen man heere and kepe þe word of God. But over þis kepyng shulde preestis kepe wiseli þe word of God, and shape hem for to preche it, for profit of pe Chirche; and þis is þe beste work þat ony man mai travaile here. And þus mai we liȝtli see how pis sentence of Crist is sop; sip no man mai come to blis but if he heere and kepe Goddis word; but many men and wymmen ben saved þat baren not Crist bodili; ne oure Ladi myȝte not come to blisse, but ȝif she hadde herd and kepte þis word. And herfore God ordeynede hir to be maistiresse to his apostlis, for she fel not fro þe feiþ, ne fro þe wordis of hir sone, but kepte hem wel in her herte, and caste wel what þei menten. And herfor it is no wondur ȝif she be more blessid pan oper. pe Chirche singiþ of oure Ladi þat she hap distroied alle heresies, for she is special maistiresse to distroie pes heretikes. And sip she is aftir þe dai of dome, whanne þei shal no more noie pe Chirche, it is sop to pis entent þat she hap distroied alle heresies. And herfor se we Heryng and kepyng And sip she was occasioun of pe wordis þat Crist seide here, se we how þes wordis helpen men to distroie pes vices. Against letters A comune heresie pat now rengnep in pe Chirche is lettris of fraternite, generali among þes ordris b. how þes lettris stonden wip Goddis lawe. of Goddis word is betere pan pe birpe of Crist; pis birpe is betere pan þes lettris; and so heeryng and kepyng of Goddis word is algatis betere pan pes lettris. But Cristis word in no place techip þat men shulden have pes lettris; and perfore 1 So E; Salm, 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.

For shulden men reste in pes wordis, and traveile not aboute þes lettris. For as ful and sufficiaunt is Cristis lawe as his manhede; but his manhede is ynowȝ wipouten oper to come to hevene; and so his lawe is ynowȝ, to here his word and to kepe it, for to come to blisse of hevene, wipouten ony sich lettris. And pis þing mai be confermed. For ȝif a man have a pousand of sich lettris, but ȝif he kepe Goddis word, he shal be dampned in helle. And if he kepe wel Goddis word, wipouten havyng of sich lettris, he shal be savyd in hevene, as oure bileve techip us. And so havyng of siche lettris is oper impertinent to blis, or ellis it is harmful, letting men to come to blisse. Also bi siche lettris is not sibbirede¹ getun of Crist; but if þei brouȝten a man to hevene, pei maden þat man Cristis bropir and sister and his modir, as pe gospel berip witnesse. Crist seip, Whoever doip pe wille of his Fadir þat is in hevene, he is Cristis broper, and his sister, and his modir. Also, if sich lettris diden pis good to men, brennying or dstroiyng of hem shulden pryve pes men fro sich good, ouper in bodi or in soule. And so, if we hadden pes lettris brent, or eeten wip myis, or distroied, we shulden wante pe profite of þes lettris; ȝhe, if we weren panne betere wip God. Bi siche resouns pinken many men þat þes lettris mai do good for to covere mostard pottis, but not pus for to wynne men blis; sip sich men pat graunten þes lettris wyten not wheper pei ben fendis lymes, or þat her preier shal ouȝt availe to hem silf or to oper. And þes resouns letten many to chafire wip þeir preier. For preier of men mai profite to oper, but not pus bi chaffaring; sip parting of meritis of men hangip oonli in Goddis wille, and not in shewing of sich lettris, neiper to God ne to man; sip we oblishen not us bi hem to ping pat is not in oure power. And pus pis help is newe feyned to injurie of God, sip it is propre to God to graunten sich help to whom he wole. And þes lettris helpen not perto, but raper letten, for blasfemye. And sich bropirheed of blasfemes shulden be fled, for fendis sibreden. 1 sibreden, E. mys, E. mustard, E.

Jesus in the house of Martha and Mary.

Sermon 114 — PE GOSPEL ON ASSUMPCIOUN DAI.

Intravit Jesus in quoddam castellum.—Luc. x. [38.]

pis gospel tellip a storie of Crist, how he tauȝte to his Chirche which is þe beste stat here. Luk seip, þat Jesus entride in to a castel, and a womman þat hiȝte Martha toke Crist in hir hous, to fede him and his apostlis. And manye men þinken here þat þis castil was a wallid toun, for ofte tymes þe gospel clepip sich wallid touns, castels. Men supposen over þis, þat þis Martha and hir sistir, and Laȝarus þer broþir, hadden al þing in comune; and þis Martha was beste hous-wyf, and best coude ordeyne for hir hous; and pus she hadde speche to men bifore hir bropir and hir sistir. Þis sister was Marie Mawdeleyn, þat was a ful devout womman fro pe tyme þat she was purgid of Crist, and sett in þe weie of hevene. And so pis Marie Mawdeleyn, fro þe tyme pat Crist cam to hir hous, sat mekeli at Jesus feet, to heere Goddis wordis of him. For Jesus hadde þis maner, to speke ever Goddis wordis whanne he wiste þat þei shulden profite to ony peple þat herden hem. And so Crist prechide ofte, now at mete, and now at soper, and what time þat it was covenable ony peple to heere him. And so Martha fedde Crist bodili, but he fedde hir sistir goostli. And so he ȝaf þe beter for þe worse, as it fallip God to ȝeve. Martha enforside her bisili to serve Crist and his disciplis, but Marie sat stille at Cristis feet to heere pe wordis þat he spake. And Martha stood bifore Crist, and playnede to him of hir sistir'. Sir, she seiþ, takist pou noon heede pat þis Marie, þat is my sistir, hap left me aloone to serve to þee, and to my gueestis? I preie pee, seie to hir, þat she rise and helpe me. And pus Crist, þat was taken for juge to acuse Mawdeleyn, was maad avocat of þis Marie; for he holdip ever for trewe part. And pus many trewe men, boþe aprentis 1 So in E; A includes of bir sistir in the italics. 'pe trewe part, E.

and avocatis, wolen no' procure in a cause bifore þat þei heeren it, and þis cause to per witt hap pe part of riȝtwisnes; for ellis pei maden hemsilf avocatis aȝens treupe wip pe fend. And aȝens þis foule synne shulden men speke upon resoun. For al ȝif Goddis lawe teche pat procuraturis shulden have hire, and jugis shulden have noon hire of men þat þei travailen fore, nepeles pis is mys-turned, for riȝt is turned to coveitise. Crist spak a meene weye, and tauȝte pe Chirche in pes wymmen, and spak in bes wordis: Martha, Martha, pou art bisie and troublid aboute ful many pingis; but certis, o ping is nedeful, and betere panne pes many pingis: Marie hap chosen be beste part, pat shal not be taken from hir. And It is seid comunli, þat þes two wymmen ben two lyves, actif and contemplatif; pe first is Martha, and þe toper Marie. actif liif axip in mesure bisynesse aboute worldli pingis; and alȝif þis liif be good, þe toper liif is moche better. And so, for men failen ofte in pis liif fro love of God, Crist doublip þis word Martha, for two passen fro unyte. Crist tellip how actif liif mut nede be troublid for many pingis; but contemplatif liif stondip in oo ping, pat is, God, and hap no bisynes aboute þingis of þis world. For as a man bisiep him not how his shadewe shal passe þe water, so men pat ben contemplatif bisie not, E. a 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 apprendre, to learn), as applied to the legal profession, was originally meant, according to Ducange, a law-student merely,-one who frequented the courts and universities in order to gain legal knowledge. But at an early period it became, in England at least, a more honourable appellation. In Fleta, the author of which wrote under Edward 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 'barrister' is now-a-days; thus the jurist, Andrew Horn (on whom see Selden's Dissertatio ad Fletam), dedicates his treatise Speculum Justitiarum (Justi tiariorum?) to the Apprentitii ad barras. Spelman (Glossarium in voce), says that the Apprentitius, after a course of legal training extending over seven years, was permitted 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 Interpreter), speak of Apprentitius as being only another name for barrister-atlaw. The two siste activ signify the contemplative life.

Some think that three modes of life are here ap proved; but of these the third, the contem plative life the highest hem not aboute worldli goodis, but þei trusten and hopen in God þat alle pes pingis shal falle to hem. And oonli in swetnesse of God þei bisien hem, and taken þe toper in mekenes and in poverte, as Crist hap tauȝt in word and dede. But men supposen over þis, þat Crist approvep here pree lyves. pe first is good, as children lyven whanne þei ben cristened. pe secound liif is pe betere; and pis is clepid actif liif, whanne men travailen for worldli goodis and kepen hem in riȝtwisnesse. And þis is hard, but it is possible; and alȝatis ȝif coveitise be left; for Crist techip bi Matheu þat men shulden not be besie aboute her fode and hilyng, but bisynesse shulde be for hevene, þat shulde be eende of mennis traveile. And exces of þes goodis lettip ofte tymes þis eende. pe þridde liif is pe beste, as Crist seip pat mai not lye. And þis is sumwhat here in erpe, but fulli in þe blisse of hevene. And here douten many men wheþir of þes two lyves is betere. But men þat biholden' bileve of Crist witen þat pis pridde liif is best; for Crist seip pus þat mai not lye, and chees to lyve ever þis liif. For, alȝif Crist dide erpeli workes, nepeles he dide on sich mesure þat his soule was ever fed in contemplacioun of God. And in þis many apes weenen to sue Crist here and þei slippen into pe fendis weies for defaute of Cristis lore. Pree resouns ben comune þat þis þridde is þe beste liif. Oon, for Crist þe beste maistir seip þus, and mai not lye. Also, pis lif mote nedis laste in blis of hevene wiþouten ende; but þes oper two lyves moten nedis be eendid here. And so pis liif þat makip men betere, and more lastip wip hem in joie, mote nede be betere pan pe toþer þat algatis moot be taken from man; and pis is pe resoun of Crist in þe laste word of þis gospel. Also, an eende pat kinde ordeynep to come to men, bi certeyn meenes, is alȝatis betere pan pes meenes, þat comen nevere but for pis eende; as, siþ mannis liif is eende of his eting and oper dedis, pis liif is betere pan þis eting, or ellis kynde ordeyned amys. And so, sip þes two firste lyves ben meenes to pis þridde liif, algatis pis pridde is þe beste, pat God ordeyned to ende pes two. And in no persone ne ony stat. ben þes first lyves for 1 bolden, E. 2 two first, E.

to preise, but if þei ben quykened bi pis pridde, pat shal laste evere perfitli. And if þe pope hap maad a lawe contrarie to pis sentence, or gif an aungel come from hevene or from helle, reversing it, trowe not to pes aungels, but trowe to Crist þat seip pis sentence. And resouns aȝens Crist ben not worpi to be rehersid; as sum men seien, pat¹ ellis pe pope lyvede evere a synful liif, sip he chesip þe worse and be hardere for pe betere. But here we graunten to pes men þat þis is sop whanne pei have proved pat pe pope leevep pe pridde liif for 2 pe secounde. For þe Chirche shulde beter be governed ȝif alle preestis lyveden pis pridde lif; for pus it was in Cristis tyme, and in tyme of his apostlis. and no thority is to be the other die

Sermon 115 — PE GOSPEL ON SEINT BARTULIMEW DAI.

Facta est contencio inter-LUK. xxii. [24.]

MEN seien þat Seint Bertolomew was nobleste of pe apostlisb: and herfore in pis daie is pis gospel red. Men seien þat Cristis apostlis streven for a good cause; for þei wolden have a captain aftir þat Crist was deed. But I can not excuse hem of a vein wille. But however it be of pis, pis gospel semep to teche us þat synne of prelatis now-a-daies passip þis presumpcioun. For apostles streven panne, not who shulde be more to God, ne more to be world, but, who shulde be holde more; for ellis miȝte strif be among hem which shulde be put bifore, and decisioun of pis myȝte oonys for ever ceesse pis discord. But So E; and, A. In the Roman Missal this gospel is assigned to the feast of St. Apollinaris (July 23); that for St. Bartholomew's day is taken from Luke vi. 12-19. The writer of these sermons, like the Prayer-book, follows the Sarum use. Referring to this legend, Cave ¹ 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.' The strife apostles. among the

Temporal greatness withheld by Christ from his dis ciples. Their superiority is in meekness, now, among oure prelatis, we moven not who shulde be holde more, but which is more, uttirli, bope to God and to be world. And here we synnen doubli, deniyng þat we knowun not, and reversing Cristis sentence of morenesse þat he spake of. But oure goode maistir, Crist, determynede pis discencioun; and seip þat þer is double gretnes among men here in erpe,— gretenesse among knyȝttis, and gretenesse among clerkis. Cristis disciplis shulden not coveite gretnes of knyȝttis, but gretenes of clerkes is morenesse of mekenesse and morenesse in service, wiþouten ony booste. And pus seip Crist, þat kyngis and gentilefolk have lordship of hem, and po þat have power on hem ben clepid goode doeris. But ȝe shal not pus lyve, in noon of þes pre pointis. For worldli lordshipis shal not be among ȝou; ne power to prisoune shal be in oon upon oþir; ne ȝour goode dedis shal not stonde in ȝyvynge of worldli goodis; but he þat is more amonge ȝou be maad as ȝonger, and he þat goiþ bifore, be he as a servere. Pat is to seie, pe mekere of ȝou is more of ȝou, and oon shal go bifore anopir, not for worldli worship, but to serve more mekeli to opir of his felouship. And þis mai ȝe se, seip Crist, bi my lyf among you: Wheþir holde ȝe more him þat settiþ, or him þat servep? Certein ȝe holde more him þat sittiþ at þe mete. But Crist is among hem as a good servere. On þe day bifore, Crist washide her feet and wipte hem wip a cloip, as þe gospel of Joon tellip; and panne he putte in dede soilyng of his questioun. And sip apostlis ben þo ilke þat weren wip Crist whanne he was temptid, and Crist ordeynede siche meenes to aȝenstonde pryde, preestis shulden þenke on þis lore, and traveile aboute mekenes. And þis lyf is not wipoute mede, bi witnesse of Crist. And herfore he ordeynede hem þe kingdom of hevene, as his Fadir ordeynede hym, for mekenesse þat Crist hadde. And panne shal þei ete and drynke upon Cristis bord in his rewme; and þis is mede wiþouten eende, more þan ony worldly mede. For panne shal þei sitte upon troones and juge kynredis of Israel; whiche kynredis ben seintis in hevene, þat shal knowe bi apostlis þat more mekenesse in þis world axip more hyenesse in hevene. ! So E; moresse, A.

And wel were him pat coude pis lore, ȝif þe gospel tauȝte him no more. And reversing of pis lore now, bi dowyng of pis Chirche, hap maad al newe preestis and oper ordir fro Cristis Chirche a. For more worldli lordship axip pe more service to preestis, and lettip hem to be more servauntis, and more hie in Cristis rewme. And pus, whanne Crist biddip pat his preestis shulden not lyve pus, pat preest is now holden betere pat lyvep more lordli. And pis pride of pe fend distriep myche of pe Chirche; and Y can see no more mede pan to distrie pis¹ preestis pride. Take awei pes brondis ȝif pou wole quenche þe fier. lives of the though the clergy set this

Sermon 116 — ÞE DECOLLACIOUN DAI OF SEINT JOHN BAPTIST IN HERVEST, ÞE GOSPEL.

Misit Herodes.-MARK vi. [17]

pis gospel tellip pe cause and forme whi pat Baptist was do to dep, and seip, how pat Heroude pe kyng sente and held Joon Baptist, and bonde hym in prysoun for a womman, Herodias, which was wiif and weddid to Philip, Heroudis bropir. For Joon seide to bis Heroude, It is not leeveful to bee for to have pi broperis wiif, while ȝe bope ben on lyve. And herfore pis Herodias aspiede Joon many gatis, how he myȝte be do to dep. But alȝif she wolde do pis, ȝit she myȝte not come perto. pe cause of envie to Joon was his tellinge of treupe, þat shulde be profitable to Heroude and eke to pis wickide womman. And þis cause shulde glorifie martirdome of a man; for it touchip Goddis riȝt, and profit of pe yvel part, and charite of pe martir pat tellip þis for Goddis sake. And beter cause hap no man in suffringe of martirdome. Pis Heroude dredde Joon Baptist, for i bes, E. That is, church-endowment, practised in defiance of the teaching of Christ, has separated the modern clergy, as well as the cloistered orders, from the true Church of Christ. of John the Baptist Cc 2

he wiste bat he was a just man, and þerto an hooly man, and kepte him more tenderli. For men have kyndely drede of God and of his lawe. And perfore Heroude herde Joon, and aftir him dide many pingis, and herde Joon wiþ good wille, in þingis þat touchide conscience. And whan a covenable day fell to Heroude and pis wickide womman, Heroude, in þe daie þat he was born inne, made a feste to tribunes and to princis of þe temple, and to be gretteste maistris þat dwelten in Galile. And pus many men þenken þat Heroude was an ypocrite; for he caste to slee pis Seint Joon, and florishide it wip falshede. And as men supposen, al pis cast cam first of his false womman. For as wymmen, where pei ben goode, passen oper creaturis, so, where þei ben turned to yvel, þei passen many oper fendis. And whanne pe douȝter of þis womman was entrid in to þe halle, and pleside to Heroude and his gestis bi tumbleris lepynga, þis kyng seide to his wenche þat she shu¹´ axe what she wolde. And he swore to pis wenche þat whatever she axide him he shulde ȝeve it to hir, if it were half his rewme. And bi þes wordis it semep þat þis fraude was cast bi þis womman and Heroude; or ellis he were to greet a fool, to ȝyve half his rewme for lepyng of a strumpet. And his wenche wente forp and axide at hir modir, what she shulde aske of þis kyng Heroude. And hir modir bad hir axe þe heed of Joon Baptist. And whanne þis wenche cam in anoon wip haste to be kyng, she axide and seide, I wole anoon þat þou ȝeve me pe heed of Joon Baptist in a dishe. And be 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 be heed of Joon Baptist. And he girde of his heed in prisoun, and brouȝte his heed in a dishe and ȝaf it to þis wenche, and she ȝaf it to hir modir. And whanne þis þing was herd, pe disciplis of Joon camen and token his bodi and putten it in a sepulcre. · • The opxnoauerns of the original is rendered in the Vulgate quum saltasset,' which the first Wycliffite version naturally translates, whanne the douster. 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 festive meeting (Romaunt of the Ross, near the beginning), speaks of 'saillouris:'. "There was many a tymbester, And saillouris that I dar wel swere Couthe her craft fal parfitly.

What man wolde not suppose, pat ne al pis ping was done bi fraude of þis fals womman, for treupe of Joon displeside hir? And doyng of Heroude was not wipouten blame, for he shulde not swere pus to a ȝong strumpet; and ȝif pis fool hadde swore pus, he shulde not fulfille pis oop; for folie hepid upon folie grevep God more. She axide pis heed in a dishe bi feyned addicioun, for so she myȝte more liȝtli brynge pis heed in to þe kyng, and wite more siki.li bi pe siȝte of many men þat it was Baptistis heed pat she hadde in þe dishe. And men pat sawun þis done shulden not rebelle aȝens pe kyng, for it was done in pe prisoun pryvyly fer from men. of the condid Herodias to modern ties And feyned treupe of pe kyng semep to foolis to excuse pis deed, and so it semede no help' to venge pe dede þat was done. And sich a cautil of pe fend is in many grete synnes. For men feynen bi ypocrisie þat þis þing moste nede be done, and goodnesse wip treupe of hem excusip hem of pe dede. And, for wymmen ben of short witt, þei ben meenes to siche dedis. But folie and lustis of men ben often more to blame pan wymmen. As, ȝif wymmen knewun not Goddis lawe in Applicatio dowyng of preestis, and it semep to wymmens witt bope almes f and merci, and pei meeven lordis herto,-as pes wymmen diden Eroude,-pis synne is in pes proctours, but more in pes lordis. And pus fendis wilis of freris aqueynten hem wip ladies, and þei ben meenes to lordis to have þat þes fendis axen. And pus is fiȝting brouȝt in, and Goddis lawe reversid. For who may denye pat ne lordis done aftir ladies, or þat freris conseilen wip ladies, or myche synne is now up bi workes of lordis? And knytte alle pes togidere, and freris ben ground perof, more sutil and sinful pan þis lepynge strumpet. But unknowynge of Goddis lawe excusip hem not here, for þat shulden lordis trowe, and not þes fals meenes. For fendis and per giles shulden be put bihinde God, and treupis of Goddis lawe shulden be taken in worshipe. 1 So in E, which has the word boote, crossed out, before belp; A reads no but to venge.

الا he genealogy f Christ.

Sermon 117 — ÞE GOSPEL on Nativyte and ConsepcioUN DAIES OF OURE LADI; AND ON CRISTEMASSE NYȝT BIFORE Te Deum.

Liber generacionis.—Matt. i. [1.]

Pis gospel tellip be gendrure bi which Crist cam of Jewes. For he cam of his modir, and she and Joseph weren of oo kynne. Matheu¹ was tauȝt of God to write pþus þis booke, and in pre fourtenes to eende pus pis gendrure. He takip two bigynneris, Daviþ and Abraham; for to þes two was speciali Jesus Goddis Sone bihiȝt. Davip was putt bifore for worshipe and acordaunce, alȝif Abraham was bifore and broute for holi kynredis. Abraham gat Isaac, and Isaac gat Jacob; Jacob gat Judas and his oper breperen, And þes pre patriarchis weren þree holi men. Of þes twelve Jacobis sones Judas was pe last, but cam of his first wyf. Crist shulde come. Judas gat beste; neiper þe firste, ne pe And of him tolde Jacob pat Phares and Ȝaram of Thamar. Pis Phares and Ȝaram weren bope getun togidere; and þis Thamar was not þe firste wyf of Judas. Phares gat Esrom, and Esrom gat Aram; Aram gal Amynadab, and Amynadab gat Nasoun; Naasoun gat Salomoun, and Salomoun gat Booz, of a womman þat was Raab³, þe which was an alien, and helpide mouche Jewes; Booz gat Obeth of Ruth, þat was an alien; Obep gat Gesse, and Gesse gat Davip be king. And in þis firste fourtene ben aliens and synful folk, for Crist wolde save aliens and oþer synful men. Davip þe laste of þes fourtene is clepid a kyng; for God made him kyng; and bifore pis Davip weren patriarkes and jugis, and no kyngis of Jewis, as Goddis lawe tellip. Saul was pe firste kyng of Jewis bifore Daviþ, but he was a wickide man, and Crist cam not of him. Daviþ gat Salomon of hir þat was Uryus' wyf; Salomon gal Roboam, and Roboam gat Abias; Abias´gat Asa, and Asa gat • Uries, E 1 So E; Matbu, A. 2 pat biste Raab, E.

Josephat; Josephat gat Joram, and Joram gat Osias; Josias gat Joathan, and Joathan gat Achaz; Achaz gat Ezechie, and Ezechie gat Manassas; Manasses gat Amon, and Amon gal Jose; Jose' gat Jeconie, and opir breperen whanne pei weren taken to Babiloyne, bi werre of pe kyng. Pis is pe topir fourtene pat Matheu tellip, and leevep here foure kyngis wipouten liynge. For he þat bigetip a sone bigetip his sones sone; and so foure kingis weren lefta, sopli for greet cause. And whanne pes kyngis weren ceessid of worship of per kyngdom, but not of per gendrure, Jeconie gat Salatiel; Salatiel gat Sorobabel; Sorobabel gat Abyut; Abyut gat Eliachym; Eliachym gat Azor; Azor gat Sadoc; Sadok gat Achym; Achym gat Elyut; Elyut gat Eliazar; Eliazar gat Mathan; Mathan gat Jacob, and Jacob gal Joseph, Maries housebonde; of which Marie is Jesus born, be which is clepid Crist. And so, to counte Joseph Marie and Crist, is pis pridde fourtene fillid þat þe gospel spekip of. And alȝif we have not pis pridde gendrure in holi writt, ȝit we trowen pat it is sop' bi autorite of Mathew, as we trowun pe firste gendruris bope bi autorite of Genesis. Mathew comep dounward in rekenynge of Cristis Ex eldris, and Luk goip upward, rekenyng of more fadris. For it sufficide to Mathew to telle how Crist bicam man bi þes pree fourtenes, biginnynge at Abraham. But Luk, figure of preestis b, tellip more diffuseli how man stiep up to God, from Adam to pe Trinite. And variyng of names, wip leevyng of sum fadris, techip how Matheu and Luk varien not in sentence C. 1 Osias, E. Josy, E. The four kings left out are- Ahaziah, Joash, Amaziah, and Eliakim. See the note on the subject in Dean Alford's Greek Testament. b Luk, 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 Evangelists of the priestly office of Christ. See Cave's Antiq. Apost., p. 169. In the Legenda Aurea, it is said, Lucas figuratur in vitulo, agens de Christi So E; A has soip. 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. the difere in the two genealogis

Romans xv. 4. And pis text moten preestis knowe, to undirstonde Goddis lawe, and to defende it from false men þat arguen aȝens it. For sip it is our bileve, we trowun fulli þat it is sop¹; and many helpis per ben to undirstonde pis gendrure. For we may wite how Crist cam of aliens, and how pis comyng was figurid in opir dedis þat Crist dide; as pe gospel of Luk tellip how Crist cam to Jerusalem, bope pourȝ Samarie and pe cuntre of Galile; and siþ Samarie was þanne in þe hondis of gentile men, and Galile was panne in þe hondis of Jewis, þis comyng bitokenep þe gendrure of Crist, how he cam bope of Jewis and gentil folk. And þis bitokenep over, how he wolde save hem bope. Crist cam not evere of þe firste sone, but ofte of þe toþer sone; to teche us pe lore þat spiritual gendrure is figurid by Cristis comyng, and God tellip more perof þan of kyndeli gendrure. And pus ech word of þe gospel were lore to Cristene men, to travaile and to undirstonde pe privytees of God. And pus shulden preestis ȝyve hem to contemplacioun, and leve worldli occupacioun, wip vanytees of þe world. For wordis of Poul techen us þat what kyn þingis ben writun ben writun to oure lore, and to confort of us. And so bi suche confort we shal growe in hope. Christ con tending against Satan and Judging the world,

Sermon 118 — ON HOOLI ROODE DAY IN HERVEST.

Nunc judicium est mundi.-JOHN Xii. [31.]

pis gospel tellip how þat Crist in al his liif was aȝens þe fend, and spéciali in his passioun þat he suffride of so greet love. And pus seip Crist of greet witt; Now is jugement of þe world, now be prince of his world shal be cast out.-Here men undirstonden þe world, po men þat lyven worldli, and mesuren hem not bi Cristis lawe, for to go be weie to hevene. Al þe folk of pis soort is a world þat shal be dampned. Al þe liif pat 1 So E; A has soip.

Crist lyvede here was a jugement of pis world, for it was an open mater to juge it at þe dai of dome. For no man may excuse pis, sip God and man lyvede pus to teche men þe weye to hevene and fle pe falsnesse of pe fend, and ȝit man levep Cristis lore, and goip þe weie pat pe fend techip, pat ne pei leden¹a liif here to make hem dampned aftirward. And so dampnacioun is taken now for dampnyng executid. And now, for cause of pis dampnyng, as pis gospel spekip here, pis world pat pus shal be dampned hap a capteyn, þat is pe fend, þe which is clepid kyng and prince; for he is kyng of alle pe children of pryde, and he is prince of pis world, for he ledip his lymes pis weie. But Crist seip here pat pis prince shal be cast out bi him. For Crist overcam pis fend, and tauȝte anoper good lore, how þat men shulden come to hevene, and leeve þe fendis weie pat he tauȝte. For alȝif pe fend have children pe whiche he bigilip pus, nepeles pe ground is Goddis, sip þei have her' kynde of God. And so pe fend, in al his werkes, is a tirant and a peef. And to But here shal we undirstonde pat al pat God hap ordeyned to peyne moten nedis be dampned in helle; but many, bigilid bi pe fend, weren ordeyned to turne to Crist; and pes weren ever ordeyned to blis, and nevere to be dampned in helle. pis entent spekip Crist in pe word þat comep aftir, þat if he be hiȝed fro pe erbe, he shal drawe alle pingis to him silf. No doute drawing Crist spekip here of his passioun of pe crosse; for panne Crist is hiȝed fro pe erpe to many undirstondingis. And if Crist semede panne faile power to do ouȝt, ȝit he was panne almyȝti, and his drawing was ful strong, for panne he drow; bi his vertue alle men pat he shoop to blis. And so he drowȝ fro pe and so pes pat leeven fend many þat he wenede to have, undrawun wanten pe eende þat þei shulden have, and so þei ben clepid nouȝt oftetymes in holi writt. And pus spekip Crist here, þat þei ben alle pingis þat he drawip. Defaute is not in pis drawer whi pes fendis lymes ben not drawun, but defaute is in hem, þat þei fasten not on þis drawere, sip noon is drawun but wilfulli, and he wantip good will; þei ben so slipre and so hard pat Goddis word takip not in hem. 1 and bus bey leden, E. be, E. men and thing to himself.

Rom. xiv. 23. l'is same gospel expownep to what entent Crist seide pes wordis. Certis Crist seide pis, to telle what deep he shulde die. But be puple answeride to Crist, and seide þat þei have herd of be lawe pat Crist dwellip wipouten ende, and how seist þou þat mannis Sone mote be hiȝed? who is he þis mannis Sone, and how shulde he suffre pis dep? But Jesus saw how pis peple undirstood sumwhat bileve, and pei failiden on oper side of þingis þat þei shulden undirstonde. And perfore seip Crist þus: ȝit a litil liȝt is in ȝou. Walke ȝe while ȝe have liȝt, þat derknesse take ȝou not. It semep þat þis peple wiste how Crist tolde pat he shulde die upon þe crosse for mankynde, and þerbi drawe his children to him; but it semep þei wisten not now þat Crist was bope God and man, and bi his soule he mai not die, as he dieþ not bi his Godhede; but whanne he is deed bi his fleish, his soule passip and drawip from helle. And þus Crist seiþ þei have a litil ligt, for þei have but litil bileve. But þei shulden walken in þis bileve, and so come to more liȝt; for ȝif þei walkyn in derkenesse of unbileve, þei gone amys, sip al þat is not of bileve mote algatis be synne. For Crist seip afterward, þat, He pat walkiþ in derknes, he woot not whidir he goiþ. And so it is in goostli walking; he þat wantip bileve of Crist woot not for pat tyme wheþer he goip to hevene or helle, for list of feip wantip him. And, for Crist is bileve, þe which þat men shulden trowe here and se aftir clerli in blisse whanne þei ben clene come to hevene, perfore, seip Crist aftirward, þe while ȝe have liȝt, bileve ȝe in liȝt, þat ȝe ben children of ligt; pe which ligt is God himsilf. Here mai we se, in bileve, how feip is nedeful for to have, and how fleishli lif here is contrarie to Cristis crosse, and how þat worldli liif is dirk and makiþ men go from God.

Sermon 119 — PE GOSPEL ON SEYNT MATHEU EVYN.

Vidit Jesus publicanum'.-Luc. v. [27.]

Matthew. Pis gospel tellip how Matheu was chosen, and how heretikes The call of grutchiden herfore; for treupe hap evere adversaries, þat beren hevy þat it shulde shyne. De gospel tellip pat Jesus saw a puplican pat hiȝle Levy. And pis Levy was Mathew, as many men have diverse names,-as pis Mathew2, Petre, and Poul, varieden þer names whanne pei weren apostlis. And pis manere have þe popis, whanne þei ben newe maad popis. But God wolde þat þei changiden to vertues as dide apostlis of Crist. But sum men seien þei changen to synnes, for her chesyng is not of God; þei ben not clepid of Crist to mekenesse, but to pride and worldli liif. And pus al is ypocrisie, and no fruyt to pe Chirche þat þei done, in pis chesing bi ordenance of mannis lawe; and pis envenymep myche of pe Chirche bi process of tyme. Jesus siȝ pis Levy sitting at be tol-bope, and seide to him, Sue me. And wip þis word he ȝaf him vertue. And here pe fend blyndip men whanne þei proven bi Goddis lawe þat þei shulden make siche chesing, for Crist clepide: his apostlis. But certis an ape is not so blynd in knowing of diversite. It semep pat bi Goddis lawe men shulden purge first þe popis state, and algatis þat he were pore and witti, and willi³ for to profite to pe Chirche after Goddis lawe; and panne chese him, as Mathi was chosen. And pis were sum similitude to sue here Crist and his apostlis. For wel Y woot þat alle pes cheseris witen not wher pei chesen a fend; as þei witen not wher pei lawe be evene aȝens Goddis wille". And pes two ben to dirke weies to lede alle Cristyndoom to hevene. Popes should same way that be chosen in the St. Matthias was chosen. pe storie tellip how pat Mathew forsok al bat he hadde, and Gospel com- So E; Vidit Jbesus puplicanum, A. willy, E. Matbi, i. e. Mathias, is the reading of E, and seems preferable; A has Mathu. E; Mathu, A. So E; Matbu, A. Compare Sermon CI. lawe, E. • So tinued.

The modern Pharisees, from covetousness, hinder poor priests from communing with the poor and sinful. suede Jesus, bope in place and in vertues. Pis Leevy made Crist a greet feeste in his hous, wip mouche folk; for, as pe gospel telliþ, þer was moche puple of puplicans, and of oþer men, his aqueintis, þat weren come to ete wip him. And Phariseis and scribis of hem grutchiden aȝens Crist, seiyng to his disciplis, Whi etin ȝе and drynken bop wiþ puplicans and sinful men ? Sich men ben puplicans þat traveilen aboute comune work, to gadere tollis and comyne rentis, to þe use of pe emperour. And þis travail dampneden Jewis, as traveile of sinful men; and for using of þis work þei dampnyden' men þat comuneden wip hem. And Jesus answeryng seide to hem, Hool men have noo nede of leche, but seke men in þer bodi. And so, sip Crist cam to heele men, and sep pat sich men mai be hool, he moot bi resoun comune wip hem, and maken hem hool as he disposip. For Crist cam not to clepe just men, but sinful men to do penaunce. Here mai we see þat it is good to sum men to comune wiþ sinful men; but þei moten be as Crist was, not to be worsid wip þes men. But whanne þei mai do hem good, it were synne to lette pis good. But þes scribis and Phariseis magnefieden þer owne stat, þat no man shulde take from hem, but encreese in worldli goodis. And pus seien now oure Phariseis, bope religiouse and preestis. But Crist tellip not bi þis sentence, for it is nest of coveitise. For stat þat Crist ȝaf to his apostlis is now to generali dispisid, þat men shulden be apaied wip foode and wip hiliyng to her bodi. And al mennis bisynesse shulde be sett to gete vertues to be soule, for þanne þei seken be rewme of God, and riȝtwisnesse of þis rewme. And wip pis God mai not faile of þes two þingis to mannis bodi; as Crist proveþ bi Matheus gospel, bope bi foulis and bi lilies. For if men failen in foode or hilyng, þat is for her synne bifore. And þat is more for þer profit, ȝif þei ben wise and pacient; for a betere wey to hevene is algatis more profitable, and he is an overmyche fool pat wole have al his goodis here. 1 So E; dampnen, A. So E; sbul, A.

Sermon 120 — FE GOSPEL ON SEINT MATHEUS DAY.

Cum transiret Jesus.-MATT. ix. [9.]

What St. Matthew exemplified in his account of his own pis gospel þat Mathew seip here is nyȝ al oon wip pe laste; Humility of but ȝit oo gospelere¹ expownep anoper, and variep sumwhat to oure lore. Matheu tellip, pat Jesus passinge saw a man pat conversion. was clepid Matheus. And pis he menep bi himsilf, for it sownep to Goddis worship and to repreef of himsilf. worship shulde pis Mathew have, þat he sat in be tol bope, occupied wip pe worldli workes, and pus fer fro pe liif of Crist? Grace and mercy is in Crist þat he wolde clepe pus siche a man, bope bi vois and bi wille, to leeve siche worldli workis, and to go riȝt þe weie to hevene in suynge pis good duke. Matheu leevep of his feeste, for it sownep to worldli fame, and tellip how, Jesus eel in be hous, and puplicans and many sinful wip him. And pis word sownep not to boost of Matheu³, but to mercy of Jesus Crist. But Fariseis of Cristis tyme hadden desdeyn of pis dede, and seide to Cristis disciplis, in repreef of him and hise, Whi elip your Maistir wip puplicans and sinful men, pat is unleeveful? For who shulde comune wip cursid men, lest þat he were foulid wip hem? And pis word wolde be liȝtli seid now of men þat we feynen cursid; for we holden a more synne to ete and drynke wip sich men pan us to do a cursid dede pat were aȝens Goddis worship. For Phariseis coveiten per owne wynnyng, and leeven þe worship of God. But Jesus herde pes blynde wordis, and seide to pes Phariseis, A leche is not nedeful unto men bat faren wel, but to syke men bat faren yvel; and so it is goostli. And Crist bad pese men go forp and telle folk what it is, pat he wolde mercy and not sacrifice. And who so cam pis dai in pe Chirche, and tolde pis ordre The modern clergy pent ¹ gospeller, E. So E; Mabu, A. 'pus, E.

ute those who, like Christ, preach mercy before sacrifice. wip pis sentence, preestis wolden clepe him eretike, and moven oper men to holden him siche, for þei tellen more bi þer wynnyng þan bi treupe of Goddis lawe. ȝif pou wolt asaie pis now, preche opinli to pe peple þat God tellip more bi workes of mercy, pe which ben in a mannis soule, þan bi offring, or by dymes, or oper goodis ȝovun to freris, and pou shalt have enemyes anoon to bere heresie on pee. For þei holden as bileve þat ȝif þe ordre þat Crist ordeynede were holden streitli, as he bad, holi Chirche were distroied. But Crist seip þat he cam not to clepe just men from þer weie, but to clepe sinful men from þer errour þat þei ben inne. Here mai we wel witen þat Crist moveþ alle good men; sum yvel men Crist clepiþ from wrong weie þat þei ben inne; and sum good men Crist moovep to go gladlier her rigt weie. And so Crist movep ever to good, and from errour þat men ben ynne.

Sermon 121 — ON MY HELmasse Dai.

Accesserunt discipuli ad Jesum.—Matt. xviii. [1.]

pis gospel tellip how Crist lovep men þat dwellen in þis world. And we shulen take as bileeve þat Crist lovep more vertuous men, whiche he hap ordeynede to blisse, þan all þe men þat shal be dampned, for Crist lovep ech þing aftir þat it is good. And þus seip þe storie of Matheu, how, Disciplis cam to Jesus and axiden him, who, he hopip, is more in þe rewme of hevene? Leeve we gramariens doutis wher' quis putas' be two wordis or oo word, and of what part, and what is þe witt þerof; for here us pinkip it is o word and pis is þe witt þerof; What is þi jugement, which man is more here; for hope of Crist, þat 1 So E; bese, A. De Lyra mentions no such doubts, and it is difficult to realize the state of mind of that 'gramarien,' who should speculate on the possi- • bility of quis putas' being one word. Both Wycliffite versions translate, 'Who, gessist thou.'

mai not erre, is his riȝt jugement, and pis word wantip noumbre and persone and witt of wordis bi hemsilf. to the question And Jesus tauȝte his answere in dede, for it is profitable to Christ's ver men; sip whomever Crist jugip more is more algatis, sip jugement of pe world and of men faillip ofte. Jesus toke a litil child, in quantite and in soule, for he was litil in bodi, and perwip he was meke. Rekke we not who pis man was, ne trowe we not to mennis talis þat þis was Marcial, or Joon, or anoper apostle; for ȝif Crist wolde þat we couden pis, he wolde have tolde pis in his gospel. But kepe we us in mekenesse þat Crist wolde put us inne. For ignorance of pis doute doip noon harm to Cristen men, and knowyng perof shulde do no good to geting of pe blisse of hevene. Crist toke pis litil man, and putte him in myddil of apostlis, and seide to hem, Sopli, but ȝif ȝe ben convertid, and be maad as litil children, ȝe shal not entre into be rewme of hevenes, for your pride. For, ever as a man is more meke, evere pe betere man he is. And so, as Crist is beste man, so is he pe mekeste man. And as nouȝt mai be lowere pan centre, so noon mai be mekere pan Crist. And it is oon to suppose þat þis is pe mekeste man and þat þis man is Crist, ouper on o manere or oper. Alle men of pe rewine of hevene drawun to pis centre, to make pis rewme. And pis centre holdip up al ping, and put it in his degree. But pis centre is everywhere, and not only in oo 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 sip no man mai come to hevene, but if he be clopid in vertues, it is open to trewe men þat no man mai come to hevene, but ȝif he have mekenes to grounde his toure up to hevene. And sip bileve techip us þat holi Chirche is a bodi, and pis noble bodi is ordeyned of Crist, bi every part and joynture perof, it semep to many men 1 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 1 putler, 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 St. Peter, and preached the faith to the people of the Limousin

þat alle þes newe ordris ben rotyn postumes, and tatered cloutis. Lord! sip freris blamen wel tatring of mennis clopis, how myche were it to blame tatring of þe Chirche cloutis. But pat þat þes newe ordris leeven in mannis siȝte, þei fulfillen in oure modir, þat is a betere persone. For alle þes ordris ben cloutid bi Cristis religioun wiþouten his autorite, and departid among hem silf. And it semep to many men þat þei ben þe charge¹ of pe chirche, and enpeiren Cristis ordre his lawe and his ordenaunce. And þus penken many men þat þei shulden be suspect, bifore þat þei hadden groundid her liif in Cristis lawe. And many men have conscience to forþere þes ordris, in word and in dede, bifore þat þei ben tauȝte þat Crist approveþ þes ordris; for ellis þei reversiden Crist and weren wip Anticrist. And so alle pes novelries, þat ben not groundid in Cristis lawe, men supposen as heresies til þat þei ben tauȝte þe contrarie. And dymes, and offringis, and defending of þis persone pat doip agens Goddis lawe, semen bi lawe of conscience to be aȝens Goddis wille, and so shulden men leeven hem. But leeve we pis matere, and trowe to Cristis word, þat whoso mekip him, as pis ȝong man, he is þe more in þe rewme of hevenes. And whoso takip sich a litil oon in pe name of Crist, he takip Crist; at þe leste in his membre. For we supposen þat Crist preisep not þe fend in þis ȝong man. of pes litil þat trowen in me, it spedip be tied in his nekke, and þat he be dreint in pe depenes of pe see. And, as Gregori seipa, it spedip to pis man þat he have hevy worldis charge to depe him in worldli traveile; for þanne he shulde mekelier in caas be dampned in helle pan he now shulde. Woo be to be world of sclaundris I For it is nedeful pat slaundris comen, but nepeles woo be þat man bi whom slaundre come. 1 grete charge, E. • Commenting on this passage of St. Matthew in his Moralia (lib. vi. 57) St. Gregory says that by the sea we must understand this world, -by the mill-stone, worldly business, and that there are some who, forsaking the common life of the I world, and betaking themselves to spiritual contemplation, not only go astray themselves, but mislead the And whoso slaundrip oon to him þat a mylne stoon 1 dreynt, E. little ones of Christ. • Qui ergo unum de minimis scandalizat, melius illi fuerat, alligata collo mola asinaria, in mare projici; quia nimirum perversae menti expeditius esse potuisset, ut occupata mundo terrena negotia ageret, quam per contemplationis studia ad multorum per. niciem vacaret.'

Slandre is wrong dede, pat makip man falle in synne. And pis fallip bope in worldli men and oper, and speciali in ypocritis of pes newe religiouns; for pei done woo to oper¹ ordris, and jugement of opir men for her ypocrisie makip many men be sclandrid. For novelries in oure lawe maken errours in jugement, and so þei harmen pe Chirche bope in soule and bodi. Crist biddip aftirward, ȝif bi hond or pi foot sclaundir þee, kille it of, and caste it fro pee. Here men seien sopli, þat bi her bodili lymes ben undirstonden mennis workes and mennis affeccions; and þes ben kittid fro men whanne pe vertue of þeir soule wantip sich workes, and occasioun to do pus. It is beter to pee to be here feble or crokid, and, wip pis, come to hevenli liif, pan to have here pes lymes and after be sent to helle. Pis word is ful dredeful to men pat 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 pus was Joon Baptiste wipouten hondis or feete here, and so he was myȝty in hevene for his symple meeknesse. And to pis entent seip Crist, if pin iȝe sclaundre bee, pyke it out, and caste it fro pee. Bi pis iȝe we undirstonden yvel siȝte of a mannis eye; as leecherous and coveitous have ofte wickid igen. Caste awei pes wickide workis, and turne pee to medeful siȝte. And ȝif þou be a greet maistir, as bishop or erchedekene, and pou have a wickide servaunt þat turnep pee to coveitise, putte him out of his office and remeeve him fer awey. It is betere to pee to come wip oon iȝe to be liif, pan here have two iȝen and after be sent to be fier of helle, as it is betere to men to lyve here a simple liif, and come after to hevene for mekenesse of pe herte, pan after myche myrpe here be dampned in helle. simple of not to be despised. Be ȝe war bat ȝe dispise not oon pat is litil here; for sopli I seie The poor and to you, bat her aungels seen evere pe face of my Fadir which is in hevene. Alȝif men seien comunli þat ech man hap two aungels, a good and an yvel, to do him good and traveile him, 1 So E; ber, A. The words must not be taken literally, for no such astounding legend was ever afloat concerning John the Baptist or his martyrdom, so far at least as I can discover, D d but simply as meaning. 'in this sense John the Baptist, after he was thrown into prison, was helpless and resourceless, reaping thereby a greater reward in heaven.

nepeles men pat shal be saaf have algatis blessid angels which in al her worching seen evere God clereli, for God is everywhere, and seep syche gode werkis¹. And pis meevep many men to dispise not þes pore men and of simple state here; for we witen not how God lovep hem. And among evidence þat shulde meeve men to mekenes, bileve of pis gospel shulde meeve men to flee dispite. For ȝif a man were ayre aparant of Englond or of France, many men wolden do him worship for þis worldli titil; myche more ȝif a man be eire of pe blisse of hevene. And apparaunce of pis heritage is more licli to trewe men, bi good lyf of men after þe lawe of Crist, þan apparaunce of worldli lordship bi dissence of heritage. And so wickid liif of men makiþ hem serve þe fendis children; as it is seid þat a bishop hap a pousand iȝen to noie, but he hap not half an iȝe to profit after Goddis lawe. And þus many men supposen þat þes ben blynde fendis children. For many men have molworpis iȝen, þat þinken evere of worldli goodis, and þes ben no good lederis to teche men þe weie to hevene. The unity of believers,

Sermon 122 — PE GOSPEL ON ALLE HALWEN EVYN.

Respiciens Jesus in discipulos.-JOHN xvii. [11.]*

pis gospel tellip how Crist preied for his apostlis upon þe Pursdai þat he shulde die on þe morewe. And so he medlip many treupis, bope hiȝe and sutil. Joon seip þat, Jesus lokynge upon hise disciplis seide: Holi Fadir, kepe hem in þi name which bou hast ȝovun me, þat þei ben oon, as we two ben oon. And here it is seid comunli, þat ech oonhede is of sum fourme. And so per ben foure oonhedis þat men speken of comunli, • So E; So E; A reads seen wip sicbe workes, which makes no sense. * beyr apparauns, E. • moldwarpis or mollis, E. om. A. In the modern Roman missal this gel belongs to the mass for the removal of Schism;' the gospel for All Hallows eve is taken from Lake vi. 17-23.

Leeve we pe pridde Pe leste oonhede is in peple', pe which ben oon in kynde; | and ȝif þei ben oon in vertues pan þei ben more oon. pe secounde oonheede is of man; þat many partis of him ben knitt in oo soule and governed bi pe vertue of it. oper oonhedis of oper bodies bi her fourmes. onhede is of pe Chirche and of her partis, oon in God; and pis is more woundirful pan ony man can her telle. pe ferpe oonhede and be moste, pat is rote of alle opir, is oonhede of pe Trinite, in pe fourme of oo Godhede. And pus pree persoones ben oon, and noon oper mai pus be oon. Nepeles Crist preiep pat hise apostlis ben oon, as pe Trinyte is oon; but not in þe same manere; but as pe Trinite is oon in oonhede of substaunce, so Cristis apostlis ben oon in þe same Godhede, and mai nevere after be severid, as pes pree persoones mai nevere be severid. And pis is sum similitude, al ȝif it be fer fro God. And betere preier miȝte 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 be child of lesyng, pat moste nedis be lost, for he was a quyk fend, to fulfille Holi Writt. And here men douten comunli whi Crist chees Judas, sip Crist wiste pat he shulde be dampned. But here we seien þat for helpe of pe Chirche pat Crist wiste þat he shulde do, and, as Crist himsilf seip here, to fulfille holi writt. And pe same questioun maist pou axe, whi God made men pat shulde be dampned, sip pat God wiste of pese men al þat shulde befalle of hem? sip God ordeynep good for hem, and good þat fallip to his Chirche; for þei have levere pus to be dampned pan nevere to have be; but þei wolen not pis expresli, alȝif pei wolen pis pryvyli. And myche good cam of Judas, wherefore we shulde panke God, and dampne pis traitour to Crist, and flee siche bi ensaumple of him. Lord! sip Scarioth was ordeyned to be in Cristis religioun, pe which is pe beste pat mai be, and Crist sufiride him to go out perof, whi shulden not þes newe ordris suffre men to go from hem, and speciali whanne þei synnen 1 be puple, E. 3 bere, E. • Understand, after bat, the words 'Christ chose him.' Dd a

Strength through truth. and men wolden go out for vertues? And many of þes newe ordris passen Scarioth in coveitise, and for averise of goodis þei ben traitours to treupe. Many pingis tellip be gospel of Crist and of Scarioth, pe which ben ligt to men after, ȝif þei wolden take hem. Crist tellip bifore of traiterie of Scarioth, and how he shal be dampned to helle, notwipstonding his ordre. Crist seip aftirward, þat he comep to his Fadir, and spekip þes pingis to his disciplis, þat þei have his joie fulfillid in hem. And, as Crist myȝte not faile of pis, so pei myȝten not faile of his ende. And alȝif Crist was evermore in wending to his Fadir,--for he myȝte not gon abak, ne erre in his weye bi synne,—nepeles, in tyme of his dep, he wente out of his worldli lyf. Crist ȝaf to his disciplis Goddis word for to preche, and þe world hatide hem, for þei ben not of be world, as Crist is not of þis world; and perfore weren þei goode prechours. He pat lovep worldli goodis and worldli dwelling, as propre to him, is lettid to seie pe treupe, as we mai se in pes ordris. Crist preiep not to take hem ȝit out of þe world, but to kepe hem here fro þe greet yvel, and þat þei profite to pe Chirche in pe name of pe Trinite. Crist seip of hise apostlis, þat þei ben not of be world as he is not of be world. And þis men undirstonden þus; þis world is alle po men pat ben dampned for love of pe world. And panne þis word of Crist is open, for þei loven heven and litil þis world. For sich as is þis fadir and priour of þe ordre of Cristyn men, sich ben his children of his covent, and haten þe welpe of þis world. And bi þis mai men knowen which ben disciplis of Crist. And Crist preiep to his ende, þat his Fadir stable hem in treupe, and panne he stabliþ hem in his word; for his word is be firste treube. He biddiþ not stable hem in worldli wordis, as ben fablis and feyned lesingis, but in treupe of Jesus Crist, which pei shulden trowe and teche. And, to conferme pis preier, Crist spekip to his Fadir, As þou sentist me in to pis world, so I sente hem in¹ þis world. Crist cam in to pis world to witnesse treupe, and to liȝte pis world; and as Crist bope God and man cam hidir to pis entent, so alle his disciplis 1 into, E. So E; in A the words As-world are not italicized.

traveilen pus unto her deep. How shulde treupe not kepe hem þat stonden þus to defenden treupe? Crist, and Baptist, and oper moo hadden not here reward for pis, but in hevene blis, hid fro men, for pe world is unworthi to take it. And trowe we not pat clepid miraclis pat ben maad at pe tumbis of seintis maken hem more blessid in hevene pan oper pat done not here sich miraclis. And to conferme pis word of seintis, seip Crist of himsilf: For hem I conferme mysilf, bat bei ben confermed in trupe. Alle pe dedis pat Crist dide here weren so stabled in God, þat bope pei and manere of hem moten nedis come as þei camen. And pes dedis of Cristis liif weren maad ensaumple to his disciplis, þat þei shulden sadli do Goddis workes, and take perto ensaumple of Crist. Crist ȝevep us after a confort and seip, He preiep not oonli for hem, but for alle pat comen afler and bileve in Crist bi her word. And pes wordis seid of Crist shulden quykene men pat ben dede, and, if bileve stood in hem, make hem do as apostlis diden. For alle men pat shal be saf, riȝt to pe dai of dome, moten nedis in pis sue Crist, and ellis pei shal not make oo Chirche. Comfort for have believed Christians who without having for unity. And pus seip Crist, þat his preier moot nedis make alle Christ's praye seintis oon; for o bodi, pat is holi Chirche, drawip¹ to Crist, as erpe to be centre. For as it is seid bifore, holi Chirche moot nedis be oon, as pe Fadir is in pe Sone, and be Sone is in pe Fadir; and so, bi stabilnes of Cristis membris, þat be world trowe pat God sente him. And now prelatis traveilen to litil to maken men trowe pis bileve, for pei gon not in Cristis weie, neiper bi word ne bi dede. And Crist seip of þes membris, bat he ȝaf hem be clarite' pat his Fadir ȝaf hem; bat bei ben oon after oonhede of Persones; and so pis oonhede be pus maad,pat Crist be in his lymes, as pe Fadir is in Crist. And so pei ben endid in oon, be fillid in pe blisse of hevene, for bus shal pe Chirche wite how be Fadir sente his Sone and lovede membris of be Chirche, as he hap loved Crist. Fadir, po pat pou ȝavest me, Y wole pat pei be pere pat Yam, pat pei see my clarite which 1 So E; bat drawip, A. cbarite, E; clerenesse in both Wycliffite versions. one, and bis endyng in one schal be fulfillyng, E. So E; the clause is not italicized in A. and so bey ben in cbarite, E.

| bou hast ȝovun me. And confermyng of þis preier is treupe of þes wordis, þat þe Fadir lovede Crist bifore be making of þe world. Juste Fadir, þis world haþ not knowun þee, but I have knowun þee, and þes knewen þat þou sentist me. And Y have maad knowun þi name to hem, and I shal make it knowun, þat þe love bat bou hast loved me be in hem and Y in hem. hiȝe unite is endid þe blisse of þe Chirche. And in pis On the eight beatitudes. Immense sig. nificance of the Sermon on the Mount.

Sermon 123 — PE GOSPEL ON ALLE HALEwen Day.

Videns Jesus turbas ascendit.—MATT. V. [1.]

pis gospel tellip of eiȝte blessis þat answeren to eiȝte vertues in þe weie, and bi þes shulden Cristyne men dispose hem to come to blis. Jesus seying þe puple stiede in to an hil, and whanne he was sett his disciplis camen to him. And he openede his moup and tauȝte hem and seide, Blessid be pore men in spiril, for hern is þe rewme of hevene. Ech word of pis gospel is of greet wisdoom. For it is ful notable þat Jesus saw pis peple able to be lerned, and hadde mercy on hem, and ȝaf hem so plentenously pes ȝiftis of goostli mercy, for þes ȝiftis ben betere pan ȝiftis of bodili mercy. Crist wente into an hil, and his disciplis wenten wip him, to teche þat þei shulden be nyȝ hevene pat shulde teche or lerne pis lore. And þus molde-worpis¹ þat wroten þe erpe ben unable to pis loore. Sitting of Crist in þe hil bitokenep stabilnes in pis lessoun. And herfore seintis writen mouche of þis sermoun of oure Lord in þe hil, for auctorite of pe doctour, and many circumstanciis of him, makip þis lore notable to alle Cristene men aftir. For what man of bileve trowip pat Crist openede pus his mouþ, (and he is wisdom of þe Fadir and þe same God wip him, and as he openede his moup to speke, so he openede hertis of men to heere and undirstonde þes wordis, and teche hem men þat camen aftir), þat ne 1 mollis, E.

he wolde forse him to knowe hem, bope for worshipe and for profit? beatitude. Crist seip first, Blessid ben po pat ben pore in spirit; and The first here Crist techip mekenesse, aȝens pride of worldli men. And here men seien sopli, þat Crist clepide povert in spirit, for bodili poverte is noȝt, but if it have pis poverte. For bope vertues and synnes ben first in pe spirit. And wanting of goodis standip wip a dampned man; as beggeris and þeves ben ofte porer pan Joob was; but poverte in spirit stondip in mekenes,-whanne a man knowip pe makere above, how he is riche wipouten eende, and we ben pore beggeris,-and puttip hem mekeli in pe ordenaunce of God. How þat God wole ordeyne for his servaunt ouper do or suffre, he holdip him wel paied; sip God is a ferour and he is Goddis instrument, redi wher God wole make him hamer, or tongis, or a stipie, to suffre howevere þat God wole. And certis noon come to hevene but if he be pus pliable; for a ferrour formep not his metal, but if it wole be temperid, and pis vertue lastiþ bope here and in hevene. And perfore seip Crist, þat sich pore men have be rewme of hevene. For pe blisse of hevene fallip not to a creature but ȝif he be pus pore; as Crist, and aungels, and oper blessid seintis have fulli pis poverte, and perfore þei ben blessid. And no man myȝte here lerne more nedeful lessoun þan bigynne at þis poverte, and grounden him wel perinne. And so shulden men note pe firste proude noumbre, and aȝen ech part of it grounden hem in mekenesse. Sum men ben proud for holynesse þat þei feynen; and pes men ben ypocritis moost perilous of alle opere. Sum men ben proud for cunnyng þat þei have; as pe laste frend of Joob seide, his beli was ful as Job xxx 19. 1 bisyen, E. putten bym, E. The number a is probably meant by the firste proude noumbre.' The Pythagoreans called it Tóλun among other things, and assigned to it various revolutionary attributes. But no author that I have consulted speaks of the number 6 otherwise than as synonymous with perfection, as symbolizing matrimony, creation, and a hundred other excellent things. The num- * ferrour, E. 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 characteriȝes infidels and idolaters, &c., &c. See the Denarius Pythagoricus of Meursius in Gronovius' Thesaurus, vol. IX, and the Numerorum Mys teria of Petrus Bungus.

The second. The third. a toune fillid wip must þat wantide aventing. And þus seien wise men, þat Crist, in þe firste word, undirstondip bi spirit þe wynd þat a man hap, for it falliþ to meke men to be wipouten bostyng, for sich proude bostours hav to mouche of sich wynd. But ȝit oper proude men bosten of bodili strengpe; and summe of beute of bodi, as Roboam and Absolon. pe fifpe pride, and pe laste, is pride of worldli richesse,—as þe gospel tellip of bosting of a proude man, how he wolde reste in his goodis and alarge his bernes. And as many giftis as man hap of God may he be proud of but oonli of vertues. And so sum men tellen sixe pe secound proude¹ noumbre ª, how sum men ben proud for nobley of her kyn. But povert of spirit is medecine for alle sich. Bigynne here þis poverte and ende it in hevene. For ȝif pou be pus pore, pou dispisist þis world. Pe secounde vertue in þis weie nedeful to us here, is myldenes in beryng, þat sueþ of þe firste; for whoever is pore in spirit is mylde to his neiȝbore, bope in word and in dede, and not fel as a lioun. And as pride is quenchid bi poverte of spirit, so bi þes two vertues ben quenchid envie and ire. And Crist seip wiceli þat mede of þis vertue shal after be, havyng of be lond of lyf. And þis is for to come, as þis myldenes is here; for in hevene mai no man be austerne to oper. And alȝif sich myldenes makip men here lordis, nepeles bi þis lond Crist undirstondiþ þe lond of blisse. For alle pes eiȝte vertues have for her mede þe blisse of hevene by diverse resouns. Pe pridde word of þis eiȝte is seid in þis maner: Blessid be þei þat weilen, for þei shal be confortid. Ȝif a man avise him how Goddis wille is reversid by synne þat rengnep in þe world, in persones and comynetees, he shal have mater to morne, and litil to be glad. For, sip ech man is holden to confourme his wille to Goddis, he is not on Goddis side þat is glad of sich synne. For alȝif God sorew not as men maken sorowe, nepeles, bi Goddis lawe, God is seid to be ireful, and algatis wip sovereyne joie God ordeynep for peyne; and þis is mater to morne to men þat ben in charite. And if a man be glad for 1 So E; om. A. • See note on preceding page.

sich synne, wip oper men of his lond, for him pinkip pat hardynesse or worldli profite comep perof, he assentip on two maners to be synne of hem. And for sich assenting God poneship juste men wip shrewis, bope in pestilence and weiris, and oper comyne veniauncis. For fewe or noon ben in þe¹ rewmes pat ne pei assenten pus, ouper faillinge in helpe to distrye iche synnes, or faillinge in repreef of men þat synnen pus. Bu. in blisse, where we shal see pat God doip al for þe beste, and men shal be confortid bope of joie and peyne, men shal be fulli confortid for sich weiling here. And pis mooveþ many men to seien her Pater nosters, and preie in pe prid❜ word þat Goddis wille be done. And so of þe same þing men mornen and have joie. And so, ȝif we penken of weiling of oure owne synne, and mournyng of oure neiȝboris synne pat we dwellen wip, and tariyng of oure blisse þat we shal have in hevene, we have litil mater for to lauȝhe, but raper for to morne. For companies and castelis maken us not syker here. Crist seip in pe ferpe word: Blessid be bei pat hungren and The fourth. pirsten riȝtwisnesse, for bei shal be fullid in pe blisse of hevene. And as pe nexte, mornyng, lettip sloupe in Goddis service, so pis fourbe, hungring, lettip men fro coveitise. For if we þenken on Goddis lawe, and speciali of preestis, how bei defoulen Cristis ordenaunce, turnynge aȝen to synne of fleishe pe world and be fend, a just man shulde hungre and pirste pe riȝtwisnesse of sich men. And more desire pat man shulde have to perfourme pis riȝtwisnesse can Y not see here, pan wille þat Cristis ordenaunce were fillid in mesure and noumbre and weiȝte pat Crist hap ordeyned for his Chirche; and algatis in poverte of spirit pat his prestis' shulden have. For ȝif þe state of preestis be more worldli pan knyȝtis state, who dredip pat ne pride wole sue, wip averice and lecherie, and leevyng of pe office þat Crist bad his preestis do? And so, in stede of heerdis þat shulden teche þe weie to hevene, pe Chirche is ful of wolves þat sinken and drawun men to helle. For Cristis ordenaunce was rigtwise, and speciali of preestis poverte; alȝif newe sectis seien now pat Cristis ordenaunce were now ful of venym. Pis om. E. pridde, E. 3 servauntis, E. Ee So E; prest, A.

The fifth. The sixth, shulden lordis þenken on, and traveilen to amende pþis; for ellis þei shal not be fillid in hevene bi blisse of þe lymes of Crist. For whoso seip þat þei consenten not to pis synne, þat is rote of opir, he disseyveþ þes lordis in lore þat schulde¹ be her soulis helpe. But alȝif sum men mornen, and crien of þis defaute in þe Chirche, ȝit pe fendis part is so strong þat grete and harde gobetis wolen laste to þe tyme of þe laste dome. And so we shal hungir here and after drynke softeli riȝtwisnesse. For after domes dai, we witen wel þat þe fendis part shal not be pus strong. pe fifpe word of Crist is þis: Blessid be merciful men, for þei shal sue mercy, þat shal be comyn to al pe Chirche. And here þe fend bindiþ men, and telliþ hem þat mercy axiþ ȝyving of riches and of worldli þingis þat mooven men to do aȝens God. Pese heretikes þenken not how Crist poniship here his children, which he wole be pore here, to be riche after in hevene. And þis vertue serveþ aȝens al synne, but alȝatis aȝens averise. Pe sixte word þat Crist seide stondip in þis forme: Blessid be men of clene herte, for þei shal see God. And þis vertue is bridil aȝens fleishli synnes, and alȝatis aȝens leccherie. For love of sich men, which ben as beestis, is fer from þe love of God. And alȝif men changen her willis after her eldis, nepeles pree willis ben here to oure purpos. Sum men have childis wille, þat feden her wittis wip sensible þingis and ȝaping³ & of childis gamen, as ȝif þei weren foolis, and after þis comen to mannis witt þat holdip al þis foli. But þei ȝyven hem to justing and sheeting and wrastlingb; and þes suen ofte more foli pan doip 1 So E; sbulden, A. 2 bave, E. • ȝaping or japing is trickery. Chaucer says of his Pardoner (Prologue 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 Amantis, 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. • 'japing, E. scheting, E. 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 afterwards, the favourite amusement of persons of condition. It was usually practised with 'arms of courtesy,'

þe firste elde. In pe pridde eelde men have fleishli willis, and wille of worldli goodis to maynteyne hem longe. And pis lastip in worldeli men wel nyȝ to her eende. But sum men, after pes pre, have good wille or yvel, as men pat delitin hem in riȝtwisnes of God, or ellis in pe fendis synne, þat ben calendis to be toper liif. And peril in pis liif is moost for to flee. For whanne fleishli likyngis passen from a man, ȝif he shulde be dampned, he hap pride, envie, and ire, and coveitise of worldli goodis lastip ever wip him; and pis he berip in his soule aftir þat he be deed. And men of sich unclene hert ben leed in to tempting. And liif þat men shulde lede evere is begunne in pis eelde; and pus it were ful nedeful to lyve wel in pis laste elde. For as worldli lustis ben fer from aungels, so worldli desiris ben passid fro pis eelde. Lovynge of clenenesse and rigtwisnesse for pis tyme shulde occupie mannis soule, as it doip in hevene: for ellis he hap a fendis liif, and occupiep him in þes foure,-in pride, envie, and ire, and coveitise, pat never is fillid. pe sevenpe vertue pat man hap is for to make pees, or to The seventh procure pees, or ellis to preie for pees, or to lyve riȝtli for to procure men to pees. And of pes pesible men, Crist seip, pat pei ben blessid, for bei shal be clepid aftir Goddis children. And meede of alle pes sixe is markid for to come, for eende of hem 2 led, E. 1 kalendis, E. that is, headless lances, and blunted swords without points; but sometimes, as when certain knights undertook to maintain the honour of their country in a foreign land, weapons à l'outrance were, though under regulations, employed, and most often with 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 middle and lower classes in the fourteenth and fifteenth centuries. The men exercised in shooting regularly, to keep their hands in as archers. riȝtwisly for to stire 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 pursuit of deer, and with the blunt arrow in bird-bolting. Wrestling was a popular amusement 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, football, and the like. It does not appear that they were sufficiently brutalized at that time to enjoy boxing. See Wright's Domestic Manners in England during the Middle Ages.

WYCLIF'S SERMONS. alle is first in þe toper world. But it is ful myche to be clepid þanne Goddis child; for þanne a man is eire of Crist, and so confermed in blis; for alle þes vertues ben not fulle, but ȝif blisse sue hem. • pe eiȝtipe word and þe laste þat Crist spekip in þis mater is seid, þat þei ben blessid þat suffren pursuyng for riȝt, for hern is be rewme of hevene, as it is of þe first men. For he þat is pursuid to dep for defence of riȝtwisnesse hap here sum siȝt of blis, and sum telling of sikirnesse, and so he hap here in eernes oper wise blisse pan þes oper; and as men seien comunli, þei passen to hevene wipouten peyne. And, for pis is a nedeful vertue, and more hard pan þes oper, perfore mede of þis vertue is wel þus joyned to it. For certis, ȝif men wolden stifli stonde, and many togidir, for riȝtwisnesse, pe fendis part shulde be ful feble, and pees, wip welfare, shulde men have. And so it were ful nedeful to moove many to þis vertue. And sip wanting of pþis vertue bringiþ in contrarie synne, drede of cowardise hereof shulde meeve men to pis vertue. For many ben traitours to God, and proctours to þe fend,-ouper privy or apert, þat wolen not stonde for Goddis lawe. And pus Crist appliep his wordis speciali to hise apostlis, and techip hem how pursuyng þat men dreden here moost, shulde be confortable to hem þat stonden for Cristis lawe. Blessid shal ȝe be, seip Crist, whanne þat men shal curse ȝou, and whanne 'men shal pursue ȝou, and shal seie al maner of yvel aȝens ȝou; lying, for me. Joie ȝee and be glad; for ȝour hire is mouche in hevenes. And his word confortiþ men to stonde aȝens Anticrist, for he wole faste curse men and pursue hem as eretikis; but he is cursid þat leveþ herfore to telle Goddis lawe and his wille. 1 ernes, E.

Colophon

Edition: Thomas Arnold, ed., Select English Works of John Wyclif, Edited
from Original MSS., Volume I: Sermons on the Gospels for Sundays and
Festivals (Oxford: At the Clarendon Press, 1869). Public domain in the
United States (published 1869; author died 1900).

Witness: HathiTrust per-page OCR text, University of Georgia Libraries
copy (identifier 32108022074598), preserved with its
SHA-256 hash in the library's records
(2e08df542bbcb7d37196a374468d278d2a4254c58e8ad84f8e38b8aad80c381a).
Three other digitized copies of the edition were examined alongside this
witness; inspection of their title pages showed one to be Volume II
of this same edition (aff887ec, not used here) and two to be partial or
duplicate scans dominated by library-catalogue and stamp pages rather than
running text (not used here).

Mechanical cleanup: Running heads ("SERMONS.", "WYCLIF'S"), bare
arabic/roman folio numbers, and printer's signature-marks were stripped
throughout. The 456 HathiTrust page files were concatenated in page order
and rejoined into continuous sermon prose, with line-wrap hyphenation
undone.

þ/ȝ restoration: The OCR preserved thorn (þ) correctly in the great
majority of instances. Yogh (ȝ) was never recognised as such by the OCR;
it was consistently mis-read as the Latin letters z, 3 (digit),
Cyrillic з, or occasionally ƒ. These substitutions were restored to ȝ
programmatically, word by word, verified against a hand-built exception
list of genuine z-words (proper names such as Nazareth, Elizabeth,
Belzabub; modern English words in Arnold's own apparatus such as
authorized, organization, zeal) that were left untouched. A small
number of doubly-corrupted forms (yogh followed by "o," misread together
as the digits "30" — e.g. 30ure for ȝoure) were corrected by an
explicit lookup list. Digits that are genuinely numbers (page and verse
references, dates) were left alone.

Known limitation — marginal glosses and footnotes: Arnold's edition
prints short running marginal captions (topic summaries) beside the text
and footnotes (chiefly manuscript variant readings, sigla A/B/C/E) at the
foot of each page, in a multi-column layout. HathiTrust's page-image OCR
extracts these out of their original spatial position and interleaves them
into the text in whatever order the page-scan happened to yield them. It
was not possible to reliably separate captions from footnotes from
running sermon prose by mechanical means without risking the loss of real
sermon text — a risk this archive does not take. Per the standing rule
against selections or omission, nothing has been dropped: every
caption and footnote fragment recovered from the OCR is preserved, in the
order the source text yielded it, immediately adjacent to the sermon prose
it originally accompanied on the same page. The reader should expect
occasional short interruptions of Arnold's own marginal notes or footnotes
inside a sermon paragraph; these are the edition's apparatus, not part of
Wyclif's sermon text, and are distinguishable by their modern English and
their break in the Middle English sentence flow.

Contents map: Arnold's own printed table of contents (pp. i–xxx of
his front matter) is a two-column list of sermon numbers, Latin incipits,
and feast-days that HathiTrust's OCR scrambled beyond honest mechanical
recovery. Rather than reproduce that scramble, the Contents map above was
built directly from each sermon's own heading and Latin incipit as they
appear in the body text, which the OCR preserved reliably.

Editor's Introduction: Arnold's own Introduction (pp. i–xxiii of the
front matter, in which he explains the origin of the edition, his
manuscript sources, and the grounds for questioning some sermons'
authenticity) is preserved below in full, in modern English, unaltered
apart from the same mechanical header/page-number stripping.

Line/word counts: 123 sermons; sermon body text totals approximately
174,000 words (Middle English, including the interleaved marginal/footnote
apparatus described above); Arnold's Introduction totals approximately
8,100 words.

🌲

Appendix: Arnold's Introduction (1869)

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 assistant or assistants; and it was thus that he asked me to take b WYCLIF. THE Shere. ERSITY LIBRARIES OF GEORGIA

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 consequence, been thrown upon me than was originally intended, or than, to say the truth, I feel myself quite competent to meet. I have however 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 MSS., 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 shail 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. Ninetysix 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. • Catalogue of the Original Works of John Wyclif. Oxford, 1865.

ENGLISH WRITINGS.-Of the sixty-five English works included in the Catalogue, there are a few which I have not yet had an opportunity to examine. The most important of these are Nos. 61 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 Schismale, 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 Wyclif's, large or small, which was not included by Dr. Shirley in his Catalogue. This is the Lincolniensis, 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. SPURIOUS 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 number 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. 1 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. b3

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 Commentary on Matthew occurs the following passage b:— 'For þis cause a synful caytif havyng compassion on lewed men declarip be gospel of Matthew to lewed men in Englische, wip exposicion of syntis and holy writ, and alleggiþ 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 writip pe gospel of Luk in Englysh wip a short exposicioun of olde and holy doctours, to be pore men of his nacioun.' Farther on the writer again calls himself 'pis 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 bere in party be chargis of symple pore men, writip a schort glos in English on þe gospel of Joon,' alleging, as he tells us, his authors 'in general,' and remitting In the Bodleian MS. (Land, 235); MS. at Trin. Coll. Cambr. (B. L. 38) is stated by Dr. Shirley to have a different prologue. •

to 'þe grettur gloos writun on Joon where and in what bokis þes doctours seyen þes 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 Wyclif's, for he was never 'lettid fro prechyng,' nor would he have been likely to describe himself 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 collection 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 e.' 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 tradiciouns, 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 the 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 Wyclifd, describes the gloss on Matthew as a "Translatio Clementis Lanthoniensis.' But the Commentary now in question is certainly no translation from Clement of Lanthony (a monk of the twelfth • Fasciculi Zizaniorum, xiii. note 3. * Illustrium Britannias Scriptorum Summarium. Basic, 1559.

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 evidence 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 pingis but in goostly also, for porow þe taliage þat þei maken þei bringen þe 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 þat willen fizte azen pe fend porow lowness and wip conventise,'-i. c. 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 regnep, and is free to serve God, and obedient to pe Prelatis.' But it was the business of Wyclif's life to declaim against the prelates. Again,—' Pat þe folk schulen gon in his lizt bitokne},' that towards the end of the world, 'pe religious of God schulen wexe more and more, and men schul forsake worldly blisse for hope of pe 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

beautiful spirit, but there is not a particle of evidence to connect it with Wyclif. 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 punyschip, 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 Treatises of John de Wycliffe, p. 48.

ciate it with Wyclif; 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 examine 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 portion 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 affecting 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 1401, 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 suffered death in England for his

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 accordingly 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 6. But if this conclusion were to be considered irrefragable, it presently appeared that it would affect 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 persecution of Lollards going on at the very time. The passages are subjoined in a foot-noteh. It immediately became a pressing question, ! I use these words, because there is a case, mentioned by William of Newburgh in his history (lib. ii. cap. 13), where some thirty Paulician heretics, having entered England about the year 1163, 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. • • * Wyclif died at Lutterworth in 1384. b p. 201. 'oure prelatis. stranglen and killen men, and spoilen hem of her goodis.' p. 205. pis word counfortib symple men, bat ben clepid eretikes and ene myes to be Chirche, for bei tellen Goddis lawe; for þei ben somynued and reprovyd many weies, and after put in prison, and brend or kild as worse þan beves.' p. 211. alle bese [popes and bishops, helped by secular lords] bitraien Cristen men to turment, and putten hem to deep for hoolding of Cristis lawe.'

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 lastnamed MS., but a reference to those in the British Museum showed that in each of these passages they agreed word for word with Bodl. 788, and exhibited no trace of interpolation. It further appeared that in one of the homilies for the Proprium Sanctorum, a division which in all the copies is associated with that for the Commune 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 Museum, 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 constitutions of Pope John XXII., who thereupon caused many of them to be condemned and burnt, some in France in 1318, 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, combusta sunt viri quinquaginta quinque, et mulieres octo, ejusdem ordinis et erroris.' This is indefinite,

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 1401. 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 merchandise, 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 diccese accordingly remained uncontaminated by their presence. 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 little 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.

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, who 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 primd facie improbability 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 understand 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

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 somewhat more ancient than the manuscript I have printed from,-partly from the same arrangement being followed in one of the copies in the British Museum (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 arranged¹, As, however, 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. At the bottom of page 62 of Bodl. 788, the scribe had arrived near the end of the gospel sermon for the Third Sunday in Lent. On turning the leaf, instead of the concluding portion of the gospel sermon, he has written down a portion of the epistle sermon for the next Sunday in Lent; nor did he discover his mistake till he had written about half a column; when at last he found out what he was doing, he drew a pen with red ink through the portion of the epistle sermon that he had writ ten, and continued the transcript of the gospel sermon from the point where he had broken off. The conclusion is inevitable that the older copy which he was using contained the gospel and epistle sermons intermixed, so that parts of two sermons of each description would often appear on parallel columns, as may be seen to this day in Douce 321; such being the case, the scribe's eye on commencing a fresh page was caught by the wrong column, and thus the present appearance of the MS. is accounted for.

of the numerous and widely separated MSS. which contain them names Wyclif as the author in a handwriting contemporary with the copíes 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 illa vernacula 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" 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 Wyclif's 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 Wyclif's 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 indulgences to those who engaged in it (p. 136)-events which occurred in 1383, and therefore would have been naturally referred to in a Commentarium de Scriptoribus Britannicis, art. ' Wicoclivus.' . See p. iii.

series of sermons preached in his parish of Lutterworth during the last two years of his life, 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 Scripturae,—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, (1) to the form they bear, (2) to the nature of their contents. 1. 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 liturgical 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 passages 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 themselves 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 hitherto supposed (see Shirley's Catalogue, p. 33) to be identical with the Sermons on the Epistles' hereafter to be printed; but a minute examination showed that such was not the case; they appear to be original compositions, the work no doubt of the amplifier of the Gospel sermons.

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 theologian, 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.Þ), 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, at p. 350; on purgatory, at pp. 121, 321; on the sacraments, especially the Eucharist, 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 :----- ▸ Wycliffe's Three Treatises on the Church. Dublin, 1857.

Title of MS. Distinguishing Letter. Bodl. 788. A. Univ. Library Cambr. li. 1.40. WYCLIF. Description. This truly excellent MS. contains, in a small thick folio, the whole collection of genuine Homilies, numbered a 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 handwriting from first to last, a handwriting probably of the last decade of the fourteenth century. It is on good but thin parchment, sparingly ornamented with 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, who 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 chapter, John xiv., A and B both fall into the same error, referring to John xviii. The balance of probability against the coincidence being accidental 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 improbable; they have then copied each other, and of the two alternatives, it is more likely that B, a partial copy, 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 unfrequently correcting errors of inadvertence or carelessness in A.

Title of MS. Distinguishing Letter. Land, 314. C. Wrest Park, 11. D. Douce 321. E. 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 are the words Franciscus Comes Bedfordiae,' and the date 1566.' In respect of execution it is of a medium quality; the ornamentation 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 Proprium Sanctorum precedes instead of following the Commune. It is a good-sized quarto, written on coarse parchment in a large bold hand, and very little ornamented. From the forms of the words ('schal,' 'gode,' ' pynyd,' &c., instead of 'shal,' ' good,' ' pyned,') 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-

Title of MS. Distinguishing Letter. Baroness North. F. Bib. Reg. 18. B. ix. G. St. John's Coll. Camb. C. 8. H. Cotton. Claud. I. D. VIII. Wrest Park, J. 32. Trin. Coll. K. Camb. B. 2.17. Description. bered, that since Bodll. 788 has been adopted as the basis of the printed text, every necessary correction 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 sub silentio. 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 collate 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 sermons 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

Title of MS. Distinguishing Letter. Description. Wrest Park, 38. Trin. Coll. M. Camb. B. 4. 20. Sidn. Suss.Coll. N. Camb. 4.4.13. Trin. Coll. Camb.B.14.38. O. Harl. 1730. P. New Coll. Oxford, 95. C. C. C. Camb. R. 336. St. John's Coll. Camb. G. 13. S. 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 correspond to those of K; i.e. it has all the sermons except those on the epistles. This is a copy, poorly executed, and exhibiting several serious lacunae, of all the sermons 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 impression 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 examination 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 Tempore,' but included by Wyclif under the head of Proprium Sanctorum. (See p. 295.) It also has one of the Sunday sermons, 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 Commune 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 sermons for the Sundays from Advent to Trinity.

The MS. Bodl. 788 has, as has been already stated, been adopted as the foundation of the text of the present edition,-being absolutely 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 Octuplex and Of Mynystris in the Chirche (Nos. 4 and 5 of Shirley) which follow in the MS., 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 reproduced, the characters þ and 3 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 of j; it is always iust, iniurie, &c., instead of 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

· 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. Caldwell, 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 English works. OXFORD, October, 1868, : T. ARNOLD.

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