Select English works of John Wyclif. Vol. 3. Miscellaneous works / edited from original mss. by Thomas Arnold.

[THE SONG OF MOSES.]

[DEUT. xxxii. 1-43.]

Audite, celi, que loquar, audiat terra verba oris mei: Hevenes, heere ȝe þat I schal speke, þe erþe heere þe wordis of my mouþ.

That is, ȝe men þat han ȝoure conversacioun in hevene, and ȝe þat ben in actif liif, undirstondiþ þat I schal seie; beriþ witnes þat I holde not stille þe wickidnes of my folk.

Concrescat ut pluvia doctrina mea, fluat ut ros elo∣quium meum: My loore growe in reyn, as deew renne my word.

That is, my loore make þe heerers of it to bere goostli fruyt multiplied in þe reyn of hevene, and my wordis renne in mennys hertis as deew of grace, þat may coole hem in temptaciouns fro heet eof vicis.

Quasi ymber super herbam, et quasi stille super gra∣mina. Quia nomen Domini invocabo: As reyn of gras, and as dropis of buriownyngis, for þe name of oure Lord I schal inclepe.

My loore be to ȝou as reyn in gras, þat is, make it to be greene in þe buriownyngis of virtues; and seemynge it is þat I be herd, for I schal inclepe God into myn herte, heriinge him overe alle þingis, in herte and mouþ and werk, not oonli honoure him wiþ my lippis, as riche men and fleischely doon. Þerfore,

Date magnificenciam deo nostro. Dei perfecta sunt opera, et omnes vie ejus judicia: Ȝeveþ worschip to oure God. For of God ben parfiȝt werkis, and alle þe weies of him doomes.

That is, al þat he doiþ he doiþ wiþ doom, wheþir he take us or he forsake us; he þat wole not erre leede him in alle þingis, in trewe doom of discrecioun, kepinge him fro foly deemynge.

Deus fidelis et absque ulla iniquitate, justus et rectus. Peccaverunt ei, et non filii eius in sordibus: God is trewe and wiþouten ony wickidnes riȝtwise; and riȝt þei synneden to him, and not hise sones in filþis.

God is trewe in his heetynge, and he noieþ to no man riȝtwiis in ȝeeldinge and in vengynge. Firste synneden to him oure former fadris, and siþen yvele sones in filþe of synne; as who seye, not oonli oure former fadris synneden to him, but no sone of her ospring is, þat ne he is taken in filþe of synne.

Generacio prava atque perversa. Haeccine [corrected from Vulg.; eccine, T.] reddis domino, popule stulte et insipiens? Generatioun schrewid and weyward. Wheþir þou ȝeldist to oure Lord yvel for good?

As who seye, is þat covenably doon, þe servaunt to do to his Lord? þerfore se, pore fool, what wrecchidnes þou art in and unwiis, þat wolt not wyte to how greet turment þou goest for þi wilful foly.

Numquid non ipse est pater tuus qui possedit te, fecit, et creavit te? Wheþir he is not þi fadir þat weeldiþ þe, and made, and wrouȝte þee?

As who seie, him þou schuldest love as þi fadir þat made þee man and ordeynede þee to his heritage, if þou þisilf wilt.

Memento dierum antiquorum, cogita generationes singulas: Biþinke of oolde dayes, þinke alle generaciouns.

How þat he delyverede his folk of dyverse perels, and how he echide encreessingli hise servauntis among yvele men, not lesynge hem. If þou wolt wyte þat þis is sooþ,

Interroga patrem tuum, et annunciabit tibi; majores

tuos, et dicent tibi: Aske þi fadir and he schal schewe to þee, þi sovereyns, and þei shulen sey to þee.

What is al þat þou hastnede to cunne? Aske of þi prelat or of þi prest, for þei ben bounde to teche þee; and if þei failen in þis loore, wiþ wrong þei occupien heerdis office, for in þat is knowen a trewe heerde fro an hiyrid hyne, þat he leede hise scheep in hole pasturis and plentenous.

Quando dividebat Altissimus gentes, quando sepa∣ravit filios Adam: Whanne þe hiȝeste departide folkis, whanne he twynnede þe sones of Adam.

Þis departyng was whanne men bigunnen to wone in alle parties of erþe.

Constituit terminos populorum juxta numerum filio∣rum Israel: He sette þe termys of þe folk bisyde þe noumbre of þe sones of Israel.

That is, folk schulen be dwellinge in þis world til þe noumbre of Goddis sones be fulfild, þat is, til God have as manye as he haþ ordeyned to be saaf.

Pars autem Domini populus ejus, Jacob funiculus hereditatis ejus: But þe part of oure Lord his folk, Jacob streng of his heritage.

As who seye, myche folk of þe world is, but Jacob oonli, þat is, wrastler aȝein vicis, is marke of his heritage, þat is, þis marke recchiþ no firþir þan in siche; alle oþere ben out of termys. Þerfore if þou wolt be of Goddis part, loke bisily ransakinge al þi liif, if ony vice regne in þee bi wille or by custum, and wrastle þere-aȝein til þou have þe maistry, and sette þanne in his stide a virtu contrarie to it, strenger þan it was, and laste in good worching, and hope to be of Goddis part.

Invenit eum in terra deserta, in loco horroris et vaste solitudinis: He foond him in lond deseert, in stide of uglynes and of waste wildirnesse.

Þat is, him þat he hadde lost he foond erringe in þe wrec∣chidnes of þis liif, and þe which is uggynge for drede and wo, and wast wildirnes for defaute of good teching, not of God, but of sleuþi prestis; for þoru her pride and covetise al þe world is markid in synne and bareyn of gode werkis.

Circumduxit eum, et docuit, et custodivit quasi pu∣pillam

occuli sui: He aboute ledde him, and he leride him, and he kepte as þe appil of his iȝe.

Lo, what kyndenes Crist schewiþ to his lovier! He ledde him aboute fro yvele mennys liif, þe nexte wey to hevene, and he tauȝte him in what degre or staat þat he ordeynede hym þanne, how he schulde love him, kepinge him in alle anoies, as tendirly as a man in derke wody placis kepiþ hise iȝen fro hirtynge, for of þat þing ben men moost tendir [A beautiful comment on the text.] .

Et sicut aquila provocans ad volandum pullos suos et super eos volitans: As þe eerne [beron, U.] clepynge hise briddis to fleen and above hem fleinge.

Expandit alas suas, et assumpsit eos, atque portavit in humeris suis: He spredde hise wyngis and he took hem, and bare hem in hise schuldris.

The eerne, clepinge his briddis to þe siȝt of þe sunne, whanne he seeþ þat þei waxen wery fleinge, he holdiþ hem up wiþ hise wyngis; so Jesus Crist sprediþ two wyngis of charite, upberynge us in oure werynes, and ledynge us to virtues. And þoru his myȝt he raveschiþ oure hertis to hevene, þat we moun goostli se sunne þat nevere schal have settinge, where-þoru we ben cumfortid to suffre mekely for his love alle tribulaciouns.

Dominus solus [corrected from U and Vulg.; soleus, T.] dux ejus fuit, et non erat cum eo Deus alienus: Oure Lord oonly was his leder, and oþer God was not wiþ him.

Ffor he þat haþ him to help oonli, nediþ noon oþir, for he is hilyng fro al yvel.

Constituit eum super excelsam terram, ut comederet fructus agrorum: He sette him on hiȝ lond þat he ete þe fruytis of feeldis.

Þat is, Crist settiþ his lover in holy Chirche in mekenes, to have deliit in abundaunce of goostli fruyt and holy, not in gredy gaderinge of money, but in heelþe of mennis soulis.

Ut sugeret [cor∣rected from Vulg.; suggeret, T, U.] mel de petra, oleumque de saxo duris∣simo: Þat he schulde souke hony of þe stoon, and oile of þe hardist rooche.

Hony of þe stoon he soukiþ, þat occupieþ him ententifly in þe lawe of Crist, for it is swetter þan hony to him þat loveþ Crist. And he schal [not] [om. in T; passage om. in U.] erre in treue bileeve. Oyle of þe hardist roche is þe anoyntynge of þe Holy Goost sent fro Crist glorified, and maad so hard in love þat he þat resseyveþ it may suffre in þis liif noon harmful peyne. Þis hony and oile schulden prestis resseyve, and fynde, if þei traveiliden truly in Cristis vyneȝeerd, in so greet plente þat þe swete odour þerof schulde flawme mennys hertis þat comowneden wiþ hem.

Butirum de armento et lac de ovibus, cum adype agnorum et arietum filiorum Basan: Buttir of neet and mylk of scheep, wiþ grees of fatnes of lombis and of weþeris of þe sones of Basan.

Buttir of neet is þe stable loore of þe ensaumplis of patri∣arkis, mylk of scheep is loore þat falliþ to hem þat bigynnen to do wel. Grees of lombis and of weþeris is þe brennyng desier þat holy techers wiþ her folowers han to hevene. Þe sones of Basan ben lovers of þis world þe which ofte-siþe han lordschip overe gode men here to her owne dampnacioun, for þe mysuse þerof, lyvynge aftir þe flesch, not after þe spirit.

Et hircos cum medulla tritici, et sanguinem uve bibe∣rent meracissimum: And geet wiþ marwȝ of wheete, and þat þei drink schirist blood of grape.

Geet ben þo þat enfoormen us wiþ ensaumple of penaunce, discreetly norischinge oure hors as he may journeyen. In þese us owiþ to have deliit wiþ marowȝ of whete, þat is, wiþ þe body of Crist, for he is þe grape whos flesch and blood trewe Cristen men in þe sacrament of þe auter in þe foorme of breed and wiin worþili resseyven, þoru trewe bileeve her savacioun, and yvele men and unclene her dampnacioun.

Incrassatus est dilectus et recalcitravit; incrassatus, impinguatus, dilatatus: Encortif is þe loved, and kest up; he encortif, fattid, and enlargid.

Þat is, þe folk þat God lovede, ȝevynge plente of goodis, haþ cast up at God, dispisinge hise maundementis, multipliynge hem in richessis. Manye siche dispisers ben now of Crist, but

noon so myche as ben þo þat schulden ben hise next folowers, for þo schulden be in ensaumple of alle oþere above hem and bineþe hem, to dispisen þis world þat blyndiþ þe men in covetise of multipliinge of richessis. Ffor ech sich,

Dereliquit [corrected from U and Vulg.; dereliquid, T.] Deum factorem suum, et recessit a Deo salutari suo: He forsook God his makir, and he departide fro God his heelþe.

Ffor ese and welþe drawiþ men oftsiþe to synne, and makiþ hem to forȝete God and turne to þe devel.

Provocaverunt eum in diis alienis, et in abhomina∣cionibus suis ad iracundiam concitaverunt [corrected from Vulg.; conscit., T.] : Þei stiryden bin in oþere goddis, and in her wlatingis þei moveden him to wraþþe.

Þat þing ech creature makiþ his god, what þing he loveþ moost in his herte; þe wlatingis ben glotenye and leccherie wiþ covetise and pride, which God hatiþ. And here moun men seen how prelatis hiȝe and lowe loven moore her owne ex∣cellence þan Cristis worschip, and so þei worschipen false goddis, and ben unable þerþoru to ȝeve or to take ony sacra∣ment [This sentence, which has a truly Wycliffite ring, with many other passages in this part of the Commentary, is omitted in the Magd. Coll. MS.] . Whi?—

Immolaverunt demoniis et non Deo, diis quos igno∣rabant: Þei offriden to develis not to God; to goddis whiche þei knewen not.

That is, þese Cristis enemyes qwemen not to God in her lyv∣ynge, for þei ben avoutreris of alle vicis, in levynge of verri God and worschipinge develes, of whiche þei hadden nevere good.

Novi recentesque venerunt dii, quos non coluerunt patres eorum: Newe and freische goddis camen, þe whiche her fadris worschipiden not.

Þat is, dyverse goddis leeden to dyverse errours, her wor∣schipis. For þe devel haþ in alle siche unstable men and women comoun entre, to entise hem to leve þe truþe of verri

God, and folowen þe lustis of þe world, lovynge moore vicis þan virtues, and so þei serven mawmetis, þe whiche trewe Cristen men bifore hem usiden not.

Deum qui te genuit dereliquisti, oblitus es Domini [corrected from Vulg.; Deum, T.] creatoris tui: God þat þee gat þou hast forsaken, þou hast forȝete God þi creatour.

We ben borun goostli of God; him alle forsaken þat as∣senten to ony deedli synne; and so ech body forȝetiþ him while þer þouȝt is bounden to love ony creature unordynatli.

Vidit Dominus, et ad iracundiam concitatus [corrected from Vulg.; con∣tiocatus, tuam, T.] est, quia provocaverunt eum filii sui et filie: Þe Lord say, into wraþþe he is stirid, for him moveden his sones and douȝters.

God, þat al woot, seeþ þe wickidenes of men, þerfore he is stirid to veniaunce. Lo, what comeþ þerof!

Et ait, Abscondam faciem meam [corrected from Vulg.; con∣tiocatus, tuam, T.] ab eis, et consider∣abo novissima eorum: And he seide, I schal huyde my face fro hem, and I schal biholde þe laste of hem.

Noþing is moore pyne þan for to þarve þe siȝt of God and his good wille; and þouȝ yvele men be in myche ese here and welþe, God biholdiþ what wo schal falle hem in her eendyng.

Generatio enim perversa est et infideles filii: For it is a schrewid generacioun and untrewe sones.

Untrewe fadris geten often tymes untrewe sones, for whanne a child is norischid among vicis, how schulde he be unfilid? Fadris and modris ben cause if þe child be vicious, for while it is ȝong, it cannot but love and drede not upon resoun; but of kynde it loveþ to ben fed and clad, and it drediþ þe ȝerde of scourynge. Who schal be excusid if þe child mysfare? As who sey, no fadir ne modir; þouȝ þat it myskarie whanne it comeþ to age, þe childheed þei moun save. And þus yvele trees bringen forþ yvel fruyt. For neþer þe toon ne þat oþir, þat is, neiþer eldris ne her children, ben trewe to God. Whi? for þei holden not þat þei hiȝten in her baptem, but unkyndely,—

Ipsi me provocaverunt in eo qui non erat Deus, et irritaverunt in vanitatibus suis: Þei me stiriden in him þat was no God, and moveden in her vanytees.

That is, þei wraþþiden me, lovynge þe þing as God þat was not God, and havynge moore deliit in her vanytees þan in my servise, for al þat is loved wiþoute God is vanyte. But what schal I do? gaderen togidere þe wickidnes of fadris and modris and of her children.

Et ego provocabo eos in eo qui non est populus, et in gente stulta irritabo illos: And I schal stire hem in him þat is not peple, and in fole [supplied from U, which has in gens fole.] folk I schal stire hem.

As who seye, siþin I have doon for hem al þat þei moun aske bi resoun, and þei forȝeten to þanke me in lovynge me and heriynge me as her God, I schal forȝete hem as þei werun no folk; but as þei ben movynge to do her owne lustful wil con∣trarie to my biddyng, so I schal al biþinke to ponesche hem wiþ eendelees peyne, contrarie to her heelþe. For alle proude men and dispitouse God schal so lowe bringe þoru his riȝtwise veniaunce, þat þei schulen not ben worþi to be likenyd to hem þat seemeden here foolis, and weren holde nouȝt for Goddis sake. In þat maner þei schulden be stirid to envy and hatrede, þat her synne stiriþ God to veniaunce.

Ignis succensus est in furore meo; et ardebit usque ad inferni novissima: Fier is kyndelid in my wraþþe, and it schal brenne to þe laste of helle.

That is, Goddis veniaunce bigynneþ here in wickide men and women, þat lyven in lustis and likingis, and wolen not amende hem ne hers, and it schal turmente hem wiþouten eende in helle.

Devorabitque terram cum germine suo, et moncium fundamenta comburet [corrected from Vulg.; conb., T.] : And it schal devoure þe erþe wiþ his buriownyng, and þe groundis of helles he schal brenne.

Þat is, þe veniaunce of God, þat is eendelees peyne of helle, schal devoure wickide fadris and modris wiþ her ospring, for it schal swolowe alle loviers of erþeli þingis, wiþ al her fairheed, and þe hope of proud folk it schal waaste. Ffor,—

Congregabo super illos mala, et sagittas meas com∣plebo in eis: I schal gadere on hem yvelis, and myn arowis I schal fulfille in hem.

That is, alle kyndis of turmentis schulen comen on hem, þe whiche ben yvele and noiouse to hem þat suffren, but þei ben riȝtwise in Goddis doom; and myn arowis, þat ben scharpe and soore bitinge peynes, I schal fulfille in hem, þat is, þei schulen come to þes peynes and be fulfild of hem.

Consumentur fame, et devorabunt eos aves morsu amarissimo: Þei schulen be distried wiþ hungir, and devoure hem schulen foulis in bitynge alþer bitteriste.

Þat is, wickide men in þis world dien in soule for hungir of Goddis word, and so feendis eeten hem þoru venemous tempta∣ciouns, in þe whiche þei fallen sodeynli, and taken þereinne þat is to hem ful bittir bityng.

Dentes bestiarum mittam in eos, cum furore trahen∣tium super terram atque serpencium: Teeþ of beestis I schal sende into hem, wiþ woodnes of drawynge and serpentis aboven erþe.

Þat is, yvele men schulen suffre gnawyng of ugly devels, þe whiche crueli reeven her soulis fro God, scateringe hem fro virtues into dyverse vicis, wiþ woodnes of yvele men þat drawen and entisen to fleschli werkis. As neddris þei schulen be sliȝtli brouȝt into temptacioun of devels, but þei schulen in peyne venge hem as wode men, so þat yvel come on ech syde to wickide men.

Foris vastabit eos gladius, et intus pavor, juvenem simul ac virginem, lactentem [corrected from Vulg.; lactantem, T.] cum homine sene: Wiþ∣outen schal waaste hem swerd, and wiþinne drede, þe ȝonge man and mayden togidere, þe soukyng wiþ þe oold man.

Þat is, þe swerd of helle fier schal be her peyne in bodi and soule, for þei schal have þe worm of yvel conscience bitinge and etinge hem wiþouten eende; þat swerd schal waaste a ȝonge man, þat is, ech þat is bareyn of gode werkis. Ȝonge man and mayden he settiþ togidere in peyne of helle, for þei usen myche to be togidere in þis lif in synne. Soukynge ben þei þat ben so blyndid in lustis and bisynes of þis fals world, þat þei han no witt to do Goddis wille lyvynge in virtues. Eldir man is he þat eeldiþ in synne þoru yvel custum, weenynge

his liif glorios þat is vicious. Þerfore dreediþ God, and loveþ him, amendinge ȝoure lyves; for ȝe moun wyte bi þis sentence þat God closiþ not fro helle fier neþer man ne womman, ȝong ne oold, þat wilfully synneþ and amendiþ it not here. For of al maner of men greet part gooþ to helle.

Et dixi, Ubinam sunt? cessare faciam ex hominibus memoriam eorum: And I seide, Where ben þei? I schal make to ceessen ffro men þe mynde of hem.

I schal in my loviers þat haten synne seyn, Where be þei alle bicomen þat florischiden in þis world in vicis, and where is al her jolite and welþe? Al is awey and þei in peyne; and now I schal do so, þat her mynde schal nevere be among riȝtwise men.

Sed propter iram inimicorum distuli, ne forte super∣birent hostes eorum: But for þe ire of enemyes I delayede, leste whanne enemyes pryded [So in U; preieden, T.] .

Et dicerent, Manus nostra excelsa et non Dominus fecit hec omnia: And þei seiden, Oure hond is hiȝ, and not God dide alle þese þingis.

God wole not as soone as men han synned do veniaunce, but he dilaieþ it til serteyn tyme, þat þo to whiche þei han doon harm waxen not proude, and seyn, For oure meryt, and for þei weren contrarie to us, God distrieþ hem; and so þei seyn þat God dide not alle, for hem þinken þat her myȝt halp.

Gens absque consilio est et sine prudencia. Utinam saperent et intelligerent ac novissima providerent: Folk is wiþoute counceil and wiþoute prudence. Wolde God þei saveriden and undirstoden and purveieden for þe laste.

The folk of alle unriȝtwise men is wiþoute counceil of heelþe of soule, and wiþoute prudence to fle synne; but God wolde þei hadden ony savour in Goddis love, and undirstoden þe wille of Jesus Crist to doon it; þanne schulden þei purveie her laste, þat þei myȝten dye sikirly, and ben holden wiþouten drede what schal falle at þe laste eende.

Quomodo prosequebatur unus mille, et duo fugarent

decem milia: How oon pursuede a þousinde, and two gart [The use of this word proves that the writer was an inhabitant of the north of England. U reads chasid.] fle ten þousinde?

How þis myȝte be he schewiþ, and seiþ,—

Nonne ideo quia Deus suus vendidit eos, et Dominus conclusit illos? Wheþir not þerfore her God soolde hem, and þe Lord hem loukide [closed, U.] ?

As who seye, þerfore þei ben overcomun to her harme, for God alienede hem fro him for synne of hem, and loukide hem in þe myȝt of her enemyes.

Non enim est Deus noster ut dii eorum, et inimici nostri sunt judices: For whi? oure God is not as þe god is of hem, and oure enemyes ben domesmen.

Oure God is not as her god is, for þei han deliit in wickid∣nes, and oure God leveþ no synne unponeschid, and oure enemyes ben doomesmen, þat is, þei moun bere witnes of þat þing, þat oure God dampneþ and poneschiþ yvele deedis, for oftsiþis he smytiþ yvele men in þis world.

De vinea Sodomorum vinea eorum, et de suburbanis Gomore: Þe vyner of Sodomo þe vyne of hem, and of þe suburbis of Gomorre.

Sodom is as myche to seye as dombe, and Gomorre is scharp, as who seye, oure hiȝe prelatis, if þoru hem manye oþere ben dombe to serve God in þe foorme of his servise, and þei ben scharp in vicis.

Uva eorum uva fellis, et botrus amarissimus: Þe grape of hem þe grape of galle, and flower bitterist.

Her fruyt is turnyd into pride and covetise and ipocrisie, þe whiche ben bask or bittir synnes in Goddis knowyng; and þe flower þat is in hem is bittereste, for her fleschli love and covetise of erþe [So in U; fleschli and love of erþeli covetise, T.] is to hem eendelees sorowe. But men seyn þei moun have goodis and love hem not, and sooþ it is; but whanne men seen þat office þat men ben holden to do to God is lettid for þe occupacioun of worldli goodis, þo godis ben overmyche loved, whereof wole come eendelees sorowe.

Fel draconum vinum eorum, et venenum aspidum in∣sanabile: Galle of dragouns, þe wiin of hem, and venym of snakis incurable.

Galle of dragouns is þe fel tresoun of bacbiters, þe which tresoun þei drinke wiþ deliit as wiin, and birlen it to oþere men. For he þat bacbitiþ his neiȝbore, in þat þat in him is techiþ him to whom he telliþ his bacbiting to do so of oþere. And venym of snakis, þat is, lastinge malis, is her drynke incurable; for þei wolen not be amendid of her malicious ire, taken of her owne hiȝnes; and if men snybbe hem, or chastise hem bi resoun, her malice waxiþ, and þei ben worse þan þei weren bifore. For he þat is defectif, and heeriþ his trespas, and wole not amende it, is liik to be endurid in his synne, as þe cruel Jewis weren þat stoppiden her eeris whanne Seint Stevene disputide wiþ hem þe truþe of riȝt bileve.

Nonne hec condita sunt apud me, et signata in thesau∣ris meis? Wheþir þes ben not hid anemptis me, and selid in my tresours?

Þat is, alle þes yvelis ben holden in Goddis mynde, and kepte as undir seel, for to be put forþ in þe doom to schewe þe riȝt∣wisenes of Crist in dampnynge of wickide men. And in þe same tresours ben hid virtues of gode men, to schewe þat dai to þe riȝtwiisnes of her corownyng, þat þei schulen take bi Goddis riȝtwiis doom. Þanne schulen gode men be maad riche of Goddis tresore in eendelees joie, and yvele men schulen be ful pore in eendelees peyne.

Mea est ulcio, et ego retribuam eis in tempore, ut labatur eorum pes [corrected from Vulg.; pees eos, T.] : Myn is þe veniaunce, and I schal ȝelde hem in tyme, þat her foot slide.

Þat is, to [So in U; om. T.] me, seiþ God, falliþ þe veniaunce of synful men, not to man woniynge in erþe, for it is not semely o broþer venge him on anoþir, and unsemelynes schulde not be in Cristis Chirche in þe ȝeeris of grace, siþin it was forboden of God in þe ȝeeris of veniaunce. For I schal ȝelde hem aftir her yvel wille in tyme of doom, þouȝ I abyde a while. Be þou not to haasty, for ech day is day of grace, and I am not qweemyd in veniaunce;

þerfore þou makist me þin enemye whanne þou sekist veni∣aunce of ony þing but oonli of synne. Þat veniaunce sekiþ no bodili harm, if synne wiþouten þat may be amendid. And siþin I am God, þat no þing mai leve unponeschid, suffre yvele men lyven til I do her foot slippen, þat is, til I make al her pride and her vanyte to fallen, þat beriþ hem to helle. For it schal breke sodeinli and turne to nouȝt, ffor,—

Juxta est dies perdicionis, et adesse festinant tempora: Bisyde is þe day of perdicioun, and to hem haasten þe tymes.

Biside, þat is, neer is þe day in which alle yvele men schulen be lost fro þe cumpany of halowis, and tyme [tymes, U.] of ȝeldynge to yvele and gode haastiþ to ben [hasten to be, U.] and comeþ faste. And þanne—,

Judicabit Dominus populum suum, et in servis suis miserebitur: Oure Lord schal deeme his folk, and in servauntis he schal have mercy.

Þat is, Crist schal departe hise lovers fro þe lovers of þis world, and in hise servauntis he schal ben seen merciful, here and in þe day of doom, and in alle oþere riȝtwise venger of al wickidnes.

Videbit quod infirmata sit manus, clausi quoque defecerunt, residuique consumpti sunt: He schal se þat þe hond be maad siik, and þe closide failide, and þe laste ben distried.

He schal se, þat is, he schal make to seen, þat alle þat [So in U; þe, T.] yvele men doon is not sufficient to her salvacioun; for preier, almes∣deede, and penaunce of him þat liiþ in synne, and wole not amende him for Cristis love, is abhominable offryng in Goddis siȝt. For þe closid in pouste of þe devel failide for peynes; for alle þat ben left, þat is, forsaken of God, schulen be distried in eendelees deeþ.

Et dicent, Ubi sunt dii eorum, in quibus habebant fiduciam? And þei schulen seye, Where ben her goddis, in þe whiche þei hadden trist?

Gode men þat schulen seen þe peynful peynes of yvele men, schulen seien, Where ben now alle her vanytees of worldly bisynes and lustis, þe which þei loveden moore þan God, for

þei setten her joie and her trist in hem, as þei schulden nevere have failid hem; havynge greet indignacioun to hem, þat for her soule hele reprehendiden her over bisy worldli lyvynge; seiinge, how schulde þe world oþere weies be mayntenyd? But he is folily blyndid þat maynteneþ his enemy to his owne harm. Þe world and oure owne flesch ben enemyes to us, þe whiche moun not be mayntenyd over þe tyme þat God haþ sett. Þerfore foolis and idiotis, þat leften þe unfructuous bisynes of þis liif for Goddis love, schulen scorne wise myȝti men of þis world, þat setten her trust and her joie in þat þing þat myȝte not bifore God helpe hem.

De quorum victimis comedebant adipes [corrected from Vulg.; adbipes, T.] , et bibebant vinum libaminum? Of þe offringis of þe whiche þei eeten grecis, þei drunken þe wiin of offringis.

Here þe prophete dampneþ covetise and likerousnes of prestis, for it is more abhominable in hem þan in oþere, siþen þei schulden be mooste fleers þerof in ensaumple to oþere; seiinge, of þat þing þat was offrid to her unclennes, þei hadden deliit in greet abundaunce of gaderynge, and in lustful lyvynge, dispendynge it to preisyng of þe world, þat was offrid to hem to lyve upon, and to departe among þe pore and nedy peple. And so þei ben drunken in lustis and likyngis of erþeli goodis, forȝetinge þe povert of Jesus Crist. Þerfore on domesday, þat wrecchidnes þat ȝe tristen on moore þan on God,—

Surgant et opitulentur nobis, et in necessitate nos protegant: Rise þei and helpe ȝou, and in nede hile ȝou.

Þis is but scoornyng þat gode men schulen have of wrecchis þat forȝeten Crist for þe failinge world; as who seie, Ȝoure goodis þat helden ȝou in honour in erþe, rise þei now and come þei to helpe ȝou, if þei may. And siþin þei moun do nouȝt but skaþe, for þat schal be peynful schame to yvele men, to knowen and to have rehersid þe þing þat made hem to lese þe blis of Crist, þerfore, ȝe þat ben ȝit on lyve,—

Videte quod ego sim [corrected from Vulg.; sum, T.] solus, et non sit alius Deus preter me: Seeþ þat I am oonli, and þat oþir God is noon but I.

That is, ȝe þat wolen be wiþoute schame on domesday, wytiþ þat God is oonli to tristen in, and he þat kepiþ not hise bid∣dingis, triste not in him to his heelþe. Þerfore loveþ him as he lovede ȝou, denynge for his love to triste in ony creature; for al þing þat ȝe loven wiþoute him lettiþ ȝou of his love and dis∣seyveþ ȝou. Ffor,—

Ego occidam, et ego vivere faciam; percuciam, et ego sanabo; et non est qui de manu mea possit eruere: I schal sleen and I schal make to lyve; I schal smyte, and I schal hele; and noon is þat may delyvere of myn hond.

Whi? for I am auctour of liif and deeþ, hem þat I love I schal smyte, chastisinge hem as a good fadir owiþ to doon his wel-loved sone. For it is not semely þat curteis Crist have an untauȝt child; þerfore I schal make my children holde perfiȝtly biddingis in þis liif, qwikenynge hem wiþ my grace, to lyve in mekenes vertuously, and I schal sle her enemyes whanne best tyme is. And if ony temptacioun or anoie hirte hem, if þei triste to me I schal hele hem. Þerfore stondiþ bi me in love, þat I stonde wiþ ȝou in needful tyme of help, for noon is þat may delyvere himsilf or oþere of myn hond. For alle creaturis ben undir my myȝt, and to me falliþ þe deemynge of alle.

Levabo ad celum manum meam, et dicam, Vivo ego in eternum: I schal lifte to hevenes myn hond, and I schal seyn, I lyve wiþouten eende.

Þat is, I [from U; om. T.] schal schewe me Lord Almyȝti aboven al þing, and I schal seyn apertly, I lyve wiþouten eende. It is oure alþir∣ooþ, and a vow to fulfille þis Lordis bidding.

Si acuero ut fulgur gladium meum, arripuerint judi∣cium manus mee: If I schal scharpe as leiȝtnyng my swerd, and myn hondis schulen take doom.

Þat is, I schal make qwaken for dreede alle wickide men of erþe, whanne I have redyed my swerd of poneschinge, comynge sodeinli as leytnynge; þanne myn hond, þat is, my myȝt, schal schewe þe laste dreedful doom: ffor þanne,—

Reddam ulcionem hostibus meis, et his [corrected from Vulg.; hiis, T.] qui oderunt me retribuam: I schal ȝelde veniaunce to myn enemyes, and to hem þat hatiden me I schal ȝelde.

I schal ȝelde veniaunce of eendelees peyne to my foos; þat is, to alle þat I foond contrarious to me, clad out of þe clooþ of charite, not holdinge my comaundementis. And to hem þat hatiden me, puttinge out of her hertis me for love of oþir þing, I schal ȝelde woniynge in peynes eendelees wiþ orrible develis in helle. And þanne,—

Inebriabo sagittas meas sanguine, et gladius meus devorabit carnes: I schal drunken myn arowis in blood, and my swerd schal devoure flesch.

Myn arowis, þat is, my scharpe manasynge wordis, I schal drunken, þat is, I schal fulfille in blood of dede dampnyd men; and my swerd, þat is, my veniaunce, schal hastily smyte alle þat lyveden fleisheli, and dieden so, into helle, to be devourid of feendis. And ȝit myn arowis I schal drunken,—

De cruore occisorum et de captivitate nudati inimi∣corum capitis: Of þe blood of slayn and of caitifte and þe nakid heed of enemyes.

Verrili ben þei slayn þat ben deede fro þe joie of God wiþ∣outen eende, and of þe caitifte of helle, of þe nakidheed fro al solace of hevene or of erþe, of enemyes dampnyd. Nakidheed he seiþ at þe liknyng of taken prisoners in conqueringe, þe whiche weren wont to be shaven þe heed and so soold.

Laudate gentes populum ejus, quia sanguinem ser∣vorum suorum ulciscetur: Herie, ȝe heþene, þe folk of him, for þe blood of hise servauntis he schal venge.

Ȝee synful men, þouȝ al ȝe wolen not folowe Cristis folk in virtu and goodnes, at þe laste holdiþ alle worþi heriyng þat loven him in worchinge of vertues, and angriþ hem not in word ne deede. For if ȝe do, God wole vengen it; ffor,—

Et vindictam retribuet in hostes eorum, et propicius erit terre populi sui: And veniaunce he schal ȝeelden into her enemyes, and mersiful he schal be to þe lond of his folk.

Þe lond of his folk in þis liif is holy Chirche, in þe which his folk wonen in truþe and in charite. Alle oþere wonen in þe lond of þe develis folk, to whom God schal be riȝtwiis in veniaunce and poneschinge.