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

PART I. EXEGETICAL AND DIDACTIC TREATISES.

I. SUPER CANTICA SACRA.

[Bishop Bale's catalogue is the only authority for ascribing this Com∣mentary on the Canticles to Wyclif. But in the same catalogue the well∣known Commentary on the Psalms, beginning 'Grete haboundaunce of gostly comfort,' is ascribed to Wyclif, whereas it has been shown with abundant evidence by the editors of the Wycliffite versions of the Bible (Preface, p. iv) to be the work of Richard Rolle, commonly called Ham∣pole. Now, in most (perhaps in all) of the copies of the Commentary on the Psalms—which we will call Hampole's Psalter—the Commentary on the Canticles follows without a break, and, so to speak, as a matter of course, in such a manner as to give rise to a strong presumption that Ham∣pole was the author of both. But against this presumption had to be set the undoubted fact that the Commentary on the Canticles bears in several places decisive marks of a Lollard or Puritanical cast of sentiment, which no one acquainted with Hampole's genuine writings, and with his life and character, so far as known, could possibly father upon him. It was mani∣festly the fact of the occurrence of these Lollard passages which induced Bale, and many others since his time, to attribute the Commentary to Wyclif. Out of these difficulties, some introductory verses prefixed to a copy of the Psalter and Canticles, contained in a MS. of about the middle of the fifteenth century (Laud, 286), seem to afford the means of extrica∣tion. This MS. stops short at the seventh canticle, the Magnificat, omit∣ting those five, the commentary on which in Bod. 288 and other MSS. contains most of the Lollard passages before mentioned. The writer of the introductory lines, after saying that this is the same Psalter as that which lies chained at Richard's own place of burial, in the nunnery at Hampole, thus proceeds:—

'Copyed has þis Sauter ben of yvel men of Lollardry, And aftirward hit has bene sene ympyd in wiþ eresy. They seyden þen to leude foles, þat it shuld be all enter A blessyd boke of hur scoles, of Richard Hampole þe Sauter. Thus ho þei seyd to make þem leve on her scole thoro sotilte, To bring hem in, so hem to greve, ageyn þe feyth in grete fole; And sclaundrid foule þis holy man wiþ her wykkid waryed wyles;' &c.

The Lollards then, it seems, had been grafting heresy, that is, their peculiar opinions, into the Psalter (in which general expression it seems certain that the Canticles are included) of Richard Hampole, and then circulating it as, in its entirety, 'a blessed book of their schools.' From these words it may clearly be inferred that the copy to which these lines are prefixed, and in which the handwriting is the same throughout, was the genuine work of Hampole, free from all Lollard interpolations. What difference this makes in the Psalter itself, I am not prepared to say with certainty; but the form which it wears in Bod. 288 (a MS. containing all the passages of advanced Lollardism in the Canticles) appears, from a tolerably close examination, to present scarcely anything that could be decidedly pronounced to come from a Lollard pen. But in the Commentary on the Canticles, the difference caused by presenting them in the form exhibited in the copy of this ardent versifier, as compared with that which they bear in Bod. 288, is very great. The former copy, containing only seven canticles, has not a single word which might not have been written by Hampole. The latter, containing twelve canticles, has in it, especially in the commentary on the Benedictus, passages which only Wyclif or one of his disciples could have composed. The conclusion which I arrive at therefore is, that in this Commentary on the Canticles, we have, down to the end of the seventh canticle, a genuine work of Richard Hampole, retouched in certain MSS. by a Lollard hand, but that the five remaining canticles are a later addition, made either by Wyclif himself, or by his school. Some confirmation of this view may be found in the fact that the valuable New College MS. (No. 95) of which, nearly, if not absolutely, all the remaining contents are of Wyclif's compo∣sition, gives just these five later canticles, and none of the seven earlier ones.

The text is based on Bod. 288 (T in this edition). The scribe seems to have been imperfectly acquainted with Latin, and has made frequent blunders in quoting the Latin originals; these I have corrected either from other MSS. or from the Vulgate. Other MSS. of the whole or of a portion of the Canticles are the following; of the whole, Laud 448, University College, Oxford, 56 (although in this MS. the commentary on the last six canticles is wanting, as if the scribe had been afraid to reproduce it); Magdalen College, Oxford, 52; of Nos. 1-7, Laud 286; of Nos. 8-12, New College, Oxford, 95; of Nos. 11, 12, Laud 174; of No. 12, Douce 258.

'In the Old Testament Canticles there is no agreement with either Wyc∣liffite version; in the Benedictus and Nunc Dimittis the agreement is very close with the earlier version.'—Shirley's Catalogue, p. 37.

These twelve canticles (or rather these eleven canticles and one creed, the so-called Symbolum Athanasii) are found intermixed among the Psalms, as they are appointed to be read on the different days of the week in the Psalter of the Roman Breviary (ed. Lyons, 1546). Thus a commentator, who besides commenting on the Psalms, should have explained these canticles, would have given a commentary on the entire contents of the Psalter in his Breviary, with the exception of the Symbolum Apostolorum.]

[THE THANKSGIVING OF ISRAEL.]

[ISAIAH, ch. xii.]

Confitedor tibi, Domine, quia iratus es michi; con∣versus est furor tuus, et consolatus es me: I schall schryve to þee, Lord, for þou art wraþþed to me; turnyd is þi breeþ, and þou cumfortidist me.

Þat is, to þe heriyng of þee I schall schryve my synnes; and þat I schal do, for þei displesen þee, and maken þee wraþþid to me synnynge, and I may not preie þee, but if I fordo my synne. Þerfor verry schrift is levynge of synne, þat turneþ þi breeþ fro me; but þou turnyst eendelees peyne which I have disserved lyvyng, into schort penaunce of a soruful herte, absteynynge fro synne. And in þat, Lord, þou cumfortist me, þat þis sentence in dyverse stidis of þi lawe is approvyd, not in newe writynge and newe confirmacioun, for noþing is, to trowe sooþ, left out of þe sentence of þi lawe. Þis cumfort bowiþ into myn herte, knowynge of feelinge of þi love, delyverynge my conscience of alle byndinge errours. Ffor

Ecce, Deus salvator meus, fiducialiter agam et non timebo: Loo, God is my saveour, tristfulli I schal worche, and I schal not dreeden.

Alle men, biholden; Lo, Jesus Crist is my saveour, clensinge me of synne, and delyverynge me of turment. Now he me saveþ turnyd to him, whom he bifore blyndide turnyd to þe world. Þerfor tristfully I schal worche, dredynge no man, seiynge boldly þat he schal come to deeme, ȝeldynge to ech man aftir his deede. Þe deedis of tirauntis and of ipocritis, hiȝed in þis world, ensaumplinge wickidenes, schulen be lowid þoru peyne eendelees, whanne trewe meke men schulen have coroun of joie; and I schal not dreede to seyn it, þouȝ I be

dispisid þoru soggestioun of my false briþeren for my soþ∣fastnes. Whi?

Quia fortitudo mea et laus mea [Vulg. laus mea Dominus.] , et factus est mihi in salutem: For my strenkþe and myn heriing oure Lord, and maad he is to me in helþe.

My strenkþe of whom I am stalworþe is Crist, for of mysilf I am ful week; and myn heriing is heriinge in Jesus, for I seke in wil, word, and werk not myn heriing but Cristis; and he is maad to me double heelþe, aȝein Adam þat brouȝte me in seekenes of deeþ, and aȝein hem þat in blindenes of malice pursuen me for my sooþsawe [clause om. in U.] . But ȝe þat wolen folowe þe fforme of þis conversacioun,

Haurietis aquas in gaudio de fontibus salvatoris, et dicetis in illa die, Confitemini domino et invocate nomen ejus: Ȝe schulen drawe watirs in joie of þe wellis of þe saveour, and ȝe schulen seie in þat day, schryveþ to þe Lord and incleþiþ his name.

Ȝe schulen drawe þoru charite and mekenes watir of devo∣cioun of hevenly desiris in joie, ȝeldinge servise to God of þe wellis, þat is, of þe plenteuouse graciouse ȝiftis of Jesus Crist; and ȝe schulen sey to oþere in þat day,—þat is, whanne ȝe drinken of so cleer wellis of Cristis lawe þat purgiþ alle þe vicis, and leven þe mody watirs of mannys lawe troublid wiþ coveitise and lustis,—Schryveþ to oure Lord ȝoure synnes, for he oonli ȝeveþ pardoun, and so inwardly inclepiþ his name, þat is, lyveþ so þat ȝoure liif schewe þe heriing of Jesus; and þat may not be but ȝe þoru charite inclepen his name to ȝou, makynge ȝou þoru mekenes his woniynge stide. If þou do þus,

Notas facite in populis adinvenciones ejus, mementote quia excelsum est nomen ejus: Makiþ knowen in þe folk þe fyndingis of him; biþenkiþ [So in U; unbiþinkiþ, T.] for his name is hiȝ.

Here he monestiþ ech man to lyve wel, and prestis to make knowe opinly Cristis meedful werkis. Makiþ knowen, þat is, prechiþ among þe folk, what?—fre soþfastnes, þat þei moun knowe his incarnacioun, þoru þe which he found oure heelpe. And telliþ to hem alle fablis left, þat he is not founden but in

meke and wilful charyte ful worching; and beþinkiþ, þat is, holdiþ him evere in mynde, or in þinkinge, or in spekinge, or in worchinge, þat ȝe no tyme be founden out of his heriynge; for he failiþ no tyme, here in helpinge, ne in hevene of meedynge. And, for his hiȝ name Jesus is above alle names, holdiþ þat in ȝore þouȝt, for it is of greet virtu in a clene soule; fot þoru þe virtu þerof is ech soule clensid of vicious filþe. And if clensid it kepiþ cleene, bowynge þereinne abundantly grace of parfiȝt knowynge of virtues, no devel ne yvel man may noien þat soule, þouȝ þe body suffre peyne in which it restiþ peesibly. It is of so greet virtu þat blynde men coveyten to bere it on hem, but þe help of Jesus is not wiþ hem, to meede hem in hevene, þat beren it not in clennes of lyvynge, ne it failiþ not hem þat lyven wel, þouȝ þei herden nevere speke þerof. Ȝe þat moun heere and seke to knowe Goddis wille, tristiþ in heringe of it in ȝoure hertis, not in schewinge þerof in ȝoure cloþinge, for it suffriþ not þe love þerof fallen into pride ne covetise aȝens Goddis honour, as Lucifer and Adam diden.

Cantate domino quia magnifice egit, Anunciate hec in universa terra: Syngiþ to oure Lord for worschipfully he dide, schewiþ þat in al þe erþe.

Ȝe loviers of þe name of Jesus, syngiþ to oure Lord in con∣templacioun, for þere is delitable cumfort. Þerfore is it riȝt clepid contemplacioun, for þe soule [corrected; T has oule; U om. the clause.] of a good man or womman in þis liif haþ no cumfort but þereinne. Þerfor þerwiþ wel worchinge honouriþ Jesus Crist, for worschipfully he dide þe heelþe of mankynde, diynge þerfore, savynge synful wrecchis þat wolen leve synne. What þing is more bifore God þan to ȝelde good aȝen yvel? þerfore schewiþ þat worschipful þing among alle men. But þou namely,

Exulta et lauda, habitatio Syon, quia magnus in medio tui Sanctus Israel: Be glad and merie, þe wonyng of Syon, for greet in myddis of þee þe holy of Israel.

Þou lovier of Crist þat wonyest in Syon, þat is, in holy Chirche and contemplacioun of God, for þou art maad þe wonying of Crist, be glad, þat is, schewe þee wel cheerid in þi soule, worch∣inge

gode werkis, and herye God, þat haþ do so to þee þat þou hast wille to love him and noon oþer. Þerfore greet he is in þee þoru love and virtu, he þat is halowe of Israel, þat is, Crist halowynge þee in his love, þat is verri Israel in truþe, hope, and charite, seeynge þere þoru God.

[PRECATIO EZECHIAE.]

[ISAIAH xxxviii. 10.]

Ego dixi; In dimidio dierum meorum vadam ad por∣tas inferi: I seyde, in half of my daies, I schal [go] to þe ȝatis of helle.

Ezechie þe king, aftir his siiknes, grauntynge of liif xv ȝeer over, herieþ God, and seiþ, I seide in myn herte, dispeiringe of liif, fro I hadde herd þe vois of deeþ of þe profetis mouþ, In half of my dayes, þat is, in unperfiȝtnes [So in U; T om. in.] of werkis not fulfillid, þe dayes in whiche I schulde have lyved, I schal go to þe ȝatis of helle; þat is, I þus unperfiȝt, diynge, schal passe to helle, for þidir ȝeden alle men bifore þe comynge of Jesus Crist. And þerfore,

Quesivi residuum annorum meorum. Dixi, non videbo domum Domini ['Dominum Deum' in the Vulgate.] in terra viventium: I souȝte þe levyng of my ȝeeris; I seide, I schal not se þe Lord in þe lond of lyvynge.

I souȝte, preiinge to God, þat I myȝte eende þe levynge of myn ȝeeris, þat is, þat I myȝt bringe my liif to perfiȝtnes and fulnes of daies. For I seide in mysilf, if I now die wiþouten child, I schal not se God-man in hevene; as who seie, I cam nevere þere. For he wiste þat God hadde hiȝt, þat Crist, Goddis Sone, schulde be borun of his kynde, and þat myȝt not han be, speciali, if Ezechie hadde died and left no seed aboven erþe. Ffor I seide,

Non aspiciam hominem ultra, et habitatorem quietis: I schal not seen man overe, and wonier of reste.

Þat is, if I die now, I schal not seen him þat is God and man borun of my kynde, over, þat is, aftir þat I be deed; and so I schal not seen wonyer of reste, þat is, I schal not seen cum∣panyes of chosun men wonyinge in eendelees reste, ne wone wiþ hem where is delitable reste. Ffor lo,

Generacio mea ablata est, et convoluta est a me quasi tabernaculum pastorum: My generacioun is raft, and togidere lappid is fro me, as tabernacle of heerdis.

My generacioun, þat is, successioun of children, is so holly moved fro me as a tabernacle of heerdis, þat in schort while [is] lappid togidere, and remewede [So in U; T has is not seen remount.] is not seen. And þerwiþ,

Precisa est velud a texente vita mea; dum adhuc ordirer, succidit me: Bifore schoren is as þe wevyng my liif; whilis I was in wevynge he kit me doun.

My liif is schoren awey, ȝouþeheed bifore er I come to eelde, as of þe wevynge þat scheriþ doun þe web, er it be fully woven. And ȝit while I bigan to lyven he scheriþ me doun wiþ sikil of deeþ, for no sunner bigynne we to lyven þan we bigynnen to dien.

De mane usque ad vesperam finies me. Sperabam usque ad mane, quasi leo sic contrivit omnia ossa mea: Fro morn to even þou schalt eende me. I hopide to þe morn, as lioun so I brak alle my boones.

Iȝe [he, U.] spekiþ in a maner of a man þat liiþ in a strayt fevere, þat fro þe morn to even abidiþ, aftir passing of þe yvel or of þe deeþ. I hopide to þe morn, þat is, al nyȝt, to be releeved or to dien. As lyoun þat noþing spariþ, so God in my siiknes brak alle my boones, þat is, wastide al myn strenkþe.

De mane usque ad vesperam finies me. Sicut pullus yrundinis sic clamabo, meditabor sicut columba: Fro morown to even þou schalt eende me. As a bird of a swalowe, so I schal crie, I schal þinke as a dowve.

Þou schalt eende me, þat is, I abide myn eende fro morn to even. Þat he rehersiþ þis twies, he schewiþ þe greetnes of his

yvel, and þe worchinge, as þe maner of siik men is whanne þei felen riȝt hard, and witen not what þei moun best seyn. As bird of swalowe þat gredily askiþ mete, so in siike, woundid in sorowe, and in noye of siiknes, schal I crie to God my leche, þat I now fynde his hoolsum medicyn; and I schal þinke as a douve, þat is, mekely, wiþouten galle of grucching, ire, and wickid wille, stilly usynge sorowynge for my synne, cum∣fortynge me in hope of God wiþ devout song of meditacioun, not wiþ song of vanite. And in þis cry and þinkinge,

Attenuati sunt oculi mei, suspicientes in excelso ['excelsum' in the Vulgate.] : Thynnyd ben myn iȝen, uplokynge in hiȝ.

Myn iȝen ben þinned, þat is, my þouȝt and myn entent ben purgid of vile lustis, and foule willis, and veine þouȝtis, and maad sotil and semely in þe love of Jesus Crist; and so þei ben uplokinge in heiȝte to þe joie of hevene, not pressid doun in love of þis world.

Domine vim patior; responde pro me quid dicam; aut quid respondebit mihi cum ipse fecerim: Lord, force I suffre, answere for me what schal I seyn, or what schal I [he, U.] answere to me whanne I have do.

Lord, I suffre force, þat is, violence of siiknes and disesis above my myȝt; [þat is [These words are redundant.] ] answere for me, þat is, be boru of myn amendement; for my wille is, if þou wilt suffre, to amenden þat I have errid. It is greet perel to synnen, but myche more to be founde in ligginge where God is borowe; þerfore ech Cristen man þat þoru synne brekiþ his truþe dis∣pisiþ þe boruheed of Crist, þat witnessiþ ech trewe mannys truþe. But what schal I sey to God whanne I suffre riȝtwiisli þis peyne? or what schal God answere to me whanne I have synnyd grevousli in his siȝt, and he but as riȝtwiis venger of synne puneschiþ it riȝtwiisli? For he is makir of my kynde, as a sliȝ werkman, knowynge betere how his hondi-werk is defoulid þan I, þouȝ I were keper þerof. For whanne I hadde defoulid it, I coude not, ne noon oþir, amenden it wiþouten him; and I knewe þat I have ofte defoulid his werk wilfully, and he

as ofte haþ recounsilid it; but now me schameþ wiþ mysilf, knowinge him for hiȝest Lord, and me for moost vile wrecche. How schulde I dore þinke to meve him þus ofte to amende my wilful defaute? As who seie, þe best is in al angwische to take Goddis sooude mekely, and preien him of mercy, þat dide as it was his wille. And þerewiþ,

Recogitabo tibi omnes annos meos in amaritudine anime mee: I schal þinke aȝein to þe alle my ȝeris, in bittir∣nesse of my soule.

I schal þinke to þee, þat is, for þe heriyng of þee I schal bringe to my mynde alle my ȝeeris, þat is, al my liif þat is passid, in which I knowe me coupable; and þat in bittirnes of my soule, þat is, bittirnes of sorowe be in my soule for my synnes, and so I schal þoru þi mercy waische me clene of alle filþis, lovynge þi name wiþouten eende, more qwemynge þee wiþ heriinge þan evere I displeside þee in synnynge.

Domine, si sic vivitur, et in talibus vita spiritus mei, corripies me, et vivificabis me. Ecce in pace amaritudo mea amarissima: Lord, if man so lyve and in sich þe liif of my spirit, þou schalt chastise me, and þou schalt qwikene me. Lo, in pees my bittirnes bitterist.

Lord, if man so lyve, as who seie, it is a general rule þat man so lyve, þat is, þoru verri penaunce,—and in siche, þat is, hatrede of synne and in love of riȝtwisnes, is þe liif of my spirit,—ellis it is deed,—þerfore þou schalt chastise me here as þou doost þi sones, þat I peresche not wiþ sones of þis world wiþouten eende. And chastisynge þou schalt quykene me, þat is, þou schalt ȝeve to me perfiȝt heelþe. For lo, in pees, þat is, in verri pacience, is my bittirnes, þat is, my siiknes; and tribulacioun þat þou sendist, of me is suffrid pacientli and in pees wiþoute grucchinge, þouȝ it be seen bitteriste while oþere men ben in welþe.

Tu autem eruisti animam meam ut non periret, pro∣jecisti post tergum tuum omnia peccata mea: But þou delyveridist my soule þat it pereschide not, þou kestidest bihynde þi bak alle my synnes.

Þou ordeynedest me to þi love, and into þin heriyng; delyvere my soule of deeþ of synne, þat it peresche not wiþ þe soulis of

wickide men, which þou neiþer delyverist fro synne ne fro helle. Þou castidest bihynde þi bak to forȝeting alle my synnes, þat þou se hem not to ponesche, for whom þou hast poneischid sufficientli here, þou wolt not ponesche eft wiþoute newe forfetynge.

Quia non infernus confitebitur tibi, neque mors lau∣dabit te; non expectabunt qui descendunt in lacum veritatem tuam: For helle schal not schryve to þee, ne deeþ schal not herie þee; and þo þat liȝten in þe lake wole not abide þi soþfastnes.

Helle,—þat is, he or sche þat is sett in þe derk ground of synnes; for siche schulen not schryve to þee; for þe devel byndiþ his herte and his mouþ, þat he telle not his synne to þee wiþ wille to amende it. Ne deeþ, þat is, he þat is deed in dispeir, schal not love þee, for no fair heriyng is in þe mouþ of þe synful man. And þo þat liȝten in þe lake of dampnacioun schulen not abide þi soþfastnes, þat is, þei han noon hope to be delyverid þoru Jesus Crist, bier of mankynde. But,

Vivens, vivens, ipse confitebitur tibi, sicut et ego hodie; pater notam faciet filiis veritatem tuam [corrected; T has suam; U om.] : Lyvynge, lyvynge, he schal schryve to þee, as and I in þis day; fadir schal make knowen to sones þi soþfastnes.

Lyvynge in body and lyvynge in grace, he schal schryve to þee, lovynge þi name, as I þis day, þat is, in þis present liif, schal herie þee. For ech good fadir bodili and goostli lyvynge in dreede of God, aftir þe foorme of trewe matrimonye, or after þe office of trewe presthood, schal make knowen to hise sones þoru trewe teching þi soþfastnes, þat is, verri soþfastnesse of truþe in þe loore of Cristin mannys religioun. For wiþ wrong is he clepid fadir of whos fruyt God is not heried.

Domine, salvum me fac, et psalmos nostros cantabi∣mus cunctis diebus vite nostre in domo Domini Dei nostri: Lord, make me saaf, and oure salmes schulen we synge alle þe dayes of oure liif in þe hous of oure Lord God.

Lord, make me saaf of þe devels foundingys, and of alle oþere yvelis wiþinne and wiþoute, and we schulen synge oure salmes,

þat is, we schulen make solempne þin heriingis wiþ herte, mouþ, and hond, alle þe dayes of oure liif, þat is, contynuely while we ben in goostly liif, and in charyte in Goddis hous, þat is in holy chirche; of dwellinge out þerof, þouȝt of herte, ne salm of mouþ, ne werk of hondis, is not qweemeful to Jesus Crist.

[THE SONG OF HANNAH.]

[1 SAM. ii. 1-10.]

Exultavit cor meum in Domino, et exaltatum est cornu meum in Deo meo: Myn herte gladide in oure Lord, and myn horn ys hiȝed in my God.

Helcana þat was fadir of Samuel hadde two wyves, Ffen∣nenne [Phenenna, in Vulg.] and Anne. By Ffenenne, þat first woxe in berynge of children, is bitokenyd þe synagoge of þe Jewis; by Anne, þat was first bareyn, and siþin bigan to be more multiplied þan þe toþir, is bitokenyd þe Chirche of Cristen men. Wherfore Anna brest forþ in heriynge of God, and made þis Salm, enditinge it þe Holy Goost, stirynge us to þe heriinge of oure God þat haþ take us fro þe errours of heþen men. At þe bigynnyng of her song sche schewiþ þat in God is her deliit, and seiþ, as in figure of us, Myn herte gladide in my Lord, in þe fruit of good werk and of meedful meditacioun, þat was sory for my bareynheed; and hiȝed is myn horn, þat is, my goostli strenkþe, in þe which I putt awey my scoorners, hoping in my God, not in mysilf, ne in vanyte of þis world.

Dilatatum est os [corrected from Vulg. T has cor.] meum super inimicos meos, quia letata sum in salutari tuo: Largid is my mouþ upon myn enemyes, for I joiede in þin heelþe.

Þat is, wilfully and wiþ gladnes I openede my mouþ in þe heriinge of God, above my foos, þat is, moore þan þei þat schameden me and dispisiden me bifore; and þat for I joiede

not in pompe and in vanyte of vein joie, but in þin heelþe, þat is, in Jesus, þat me haþ hiȝed in vertu.

Non est sanctus ut est Dominus, neque enim est alius extra te, et non est fortis sicut Deus noster: Noon is holy as oure Lord, for noon oþer is out of þee, and noon is stalworþe as is oure God.

Noon is hooly, þat is, fre of synne, as is oure Lord Jesus Crist, for noon oþir is þat is holy out of þee, for in þee and þoru þee is ech man hooly. And noon is stalworþe to vengen yvele deedis as oure God is, þat ȝeldiþ to ech man aftir his yvel wille. Þerfore þe [ȝe, U.] scorners and þe [om. U.] dispisers of meke pore men, and honourers [So in U; honouris, T.] of riche men,

Nolite multiplicare loqui sublimia gloriantes: Williþ not multiþlien to speke hiȝe þingis gloriynge.

Williþ no moore ȝeve to ȝoure tunge leve to speke proudli, for þat ȝe ben hiȝed of þis world, for þat myȝt is but schame and sorowe to ȝou, if ȝe coveiten hem, joiynge in richessis þoru pride in ȝoure delicis and leccherye. And if ȝe biþouȝten ȝou wel, ȝe schulden have more sorowe þan joie, for ȝe ȝeten noon oþir hevene, but if ȝe dispende hem at Goddis wille.

Recedant vetera de ore vestro, quia Deus scienciarum Dominus est, et ipsi preparantur cogitaciones: Olde þingis departiþ fro ȝoure mouþ, for God of sciencis is Lord; to him ben redied þouȝtis.

Olde þingis ben lesyngis, false oþis, cursingis, sclaundringis, backbityngis, and grucchingis aȝens Goddis wille and his sooude, whiche schewen þat ȝe dwellen in ȝoure oold liif; but if ȝee wolen plese God, departe þo fro ȝoure mouþ þat ȝe use hem no more, but newe speche in newe liif; for God of sciencis þat al woot and al may is Lord, streitly deemynge ȝoure oolde errours, and to him ben þouȝtis redyed, for he knowiþ wel al þat ȝe þinken, and whereinne ȝoure deliit is moost. Fyve þingis ben founden in a man,—þouȝt, affeccioun, entent, werk, and speche. Þe þouȝt schulde be devout and hooly, þe affeccioun cleene, þe entent riȝt, þe werk riȝtwiis, and þe speche atempre.

Arcus fortium superatus est et infirmi accincti sunt robore: Þe bowe of þe stalworþe is overcomun, and þe siike ben gird wiþ strenkþe.

Þe bowe of þe staleworþe is þe trist of riche men and cove∣touse, þat þei beenden to wynne to þe honour and lordschip of þis world, and þat is overcomun, for Crist haþ dampnyd it, and schal breken it, and casten it into þe fier of helle. And siike men, þat is, meke men and feble in her owne iȝen, wiþoute presumpcioun and pride, ben gird wiþ strenkþe, þat is, wiþ goostli virtu; þei ben maad stable and lastinge in good þouȝt, to fiȝte aȝenis her goostli enemyes wiþ devoute preiers, and aȝein her bodily enemyes wiþ meke suffraunce; for alle gode men han manye foos, while þei ben in þis liif.

Repleti prius, pro panibus se locaverunt, et famelici saturati sunt: Firste fillide for looves þei leyden hem, and þe hungry ben fillid.

Who þat first werun fillid in erþeli lustis and bolueden in looves, þat is, for fode of soule, þei leyden hem, þat is, þei ȝeven hem mekely to resseyve þe loore of hevene; and so þe hungry, þat is, desirynge riȝtwisnes and þe word of liif, ben fillid in swetnes or eendelees joie. And so longe schal þis goostli breed laste,

Donec sterilis peperit plurimos, et que multos habebat filios infirmata est: Til þe bareyn have boren manye, and siche þat hadde many sones be maad siik.

Til þe bareyn, þat is, þe Chirche of Cristen men þat first was bareyn of truþe and good werk, have borun manye sones goostli to Crist, and þe synagoge, þat hadde manye fleschly sones, was maad syke [So in U; T has liik.] , þat is, it is knowen þat it brouȝt no man to perfeccioun, and now bringiþ no man to salvacioun.

Dominus mortificat et vivificat, deducit ad inferos et reducit: Þe Lord sleeþ and he qwikeneþ, he lediþ to helle, and he bringiþ aȝein.

Oure Lord sleeþ hem þat loven þis liif outragiousli, and qwikeneþ hem þat forsaken þis world and dispisen þis liif for þe liif eendelees. He lediþ to helle, þat is, he settiþ drede of helle in synful men, and so he bringiþ hem aȝein to hope of liif.

Dominus pauperem facit et ditat [corrected from Vulg.; dicat, T.] , humiliat et sub∣levat: Oure Lord makiþ pore and he makiþ riche, he mekiþ and he upliftiþ.

Oure Lord mercifully makiþ a pore man riche of eendelees goodis, revynge his herte fro covetise and erþeli love; for he made him not riche þoru riȝtwiisnes, but if he firste made him pore in herte þoru mersy. He mekiþ þe proude to peyne of devels, and upliftiþ þe meke to joie of aungelis.

Suscitans de pulvere [corrected from Vulg.; pulverem, T.] egenum, et de stercore erigens pauperem: Reisynge þe nedy out of dust, and out of fenne riȝtinge þe pore.

Reisinge wiþinne þoru grace out of dust, þat is, fro yvel liif þat is stirid wiþ ech wynd of temptacioun, þe nedy, þat is, him þat knowiþ his goostli nede, and þerfor is he evere askynge of God þat he be stable in his love and not movable as dust; and out of þe fenne, þat is, of corrupcioun of bodi, riȝtynge þe pore þat dispisiþ þe falsheed of þis world, makinge him þoru grace þe holy lovere of Jesus Crist.

Ut sedeat cum principibus, et solium gloriae teneat: Þat he sitte wiþ princis, and holde þe soler of glorie.

Þat is, þat he be wiþ meede and reste of þe apostlis, and in þe day of doom holde þe trone and þe pouste of deemynge.

Domini enim sunt cardines terrae, et posuit super eos orbem: For þe lordis ben þe haccis [herres, U.] of þe erþe, and he sette on hem þe world.

Þe herris of erþe ben þe perfiȝt men of holy Chirche in truþe and charite, þoru whiche oþere men ben brouȝt to stablenes and fastnyng; and he sette on hem þe world, þat is, hem he sette þe ground of his Chirche, as wyde as it is þoru þe world.

Pedes sanctorum suorum servabit [corrected from Vulg.; servabunt, T.] ; impii et in tenebris conticescent [corrected from Vulg.; conticissent, T.] , quia non in fortitudine sua roborabitur vir: Þe feet of hise seyntis he schal kepe, and þe wickid in derknes schulen be stille, for not in his stalworþnes schal a man be strengþid.

Þe feet, þat is, þe gode affecciouns and þe devoute desiris, of

hise seyntis, þat is, of hem whiche he halowiþ and holdiþ cleene, he schal kepe fro fallyng, for on þo feet þei goon to God. And wickide men wiþouten pite of her owne soule, in derkenes of ignoraunce and yvele deedis, schulen be stille, þat þei heve not God to queeme [love not God, U.] , ne schryve her synnes verrily. For not in his stalworþnes is a man strengþid, þat is, holy men han no presumpcioun of her owne virtu ne of strengþe, as proude men han, which strenkþe is chesoun of her dampnacioun.

Dominum formidabunt adversarii ejus; et super ipsos in coelis tonabit: Þe adversaries of oure Lord schulen drede him, and above hem in hevene he schal þundir.

Goddis enemyes ben alle þat doon aȝein riȝtwiisnes, or þat loven falsheed. And if þei wolen not now dreede wiþ her wille, þei schulen be maad to drede him aȝein her wille, whanne he schal deeme; þanne he schal orribly þundir above hem his dreede, seiinge to hem, Go, ȝe wariede wiȝtis, into fier wiþouten eende, þat is greiþid to þe devel and hise angels.

Dominus judicabit fines terre, et dabit imperium regi suo, et sublimabit cornu Cristi sui: Oure Lord schal deeme þe eendis of þe erþe, and he schal ȝeve empire to his kyng, and he schal hiȝ þe horn of his Crist.

Oure Lord schal deeme þe eendis of erþe, not þe bigyn∣nyngis ne þe mydward; for ech man schal be deemyd of God, sich as he is founden in þe eende of his liif. And þanne he schal ȝeve empire, þat is, alle chosun men þat lyveden in hise com∣aundementis, to his kyng, þat is, to Crist, þat is his sone king. And he schal hiȝen þe horn of his Crist, þoru þe which he blew away al þe myȝt of his enemy.

[THE SONG OF MOSES AND THE CHILDREN OF ISRAEL.]

[Ex. xv. 1-19.]

Cantemus Domino, gloriose enim magnificatus est; equum et ascensorem [corrected from Vulg.; assensorem, T.] dejecit in mare: Synge we to oure Lord, for gloriousli he is worschipid; þe hors and þe stier he caste doun into þe see.

We þat ben lad out of Egypt, þat is, out of þe derknes of vicis and out of þe affliccioun of erþeli bisynes, synge we to oure Lord, þat is, herie we him, þankinge him wiþ al þe devocioun of oure herte, for gloriousli he is worschipid in sich delyveraunce, þat deeþ is distried in glorios victorie. Þe hors, þat is, alle dampnable wrecchis þat now beren hem ful proude, and þe stier, þat is, þe devel, whom alle yvele membris [men, U.] beren [From U; om. T.] , he caste doun into þe see, þat is, into þe pit of helle. Þis schal be fulfillid in þe day of doom; þerfore we, þoru grace de∣lyverid, synge we to God and seie,

Fortitudo mea et laus mea dominus, et factus est mihi in salutem: My strengþe and myn heriynge þe Lord, and maad he is to me into heelþe.

Þoru him we ben stalworþe to stonde, þoru him we schulen be heried, whanne oure enemyes þat ben now heried schulen be dispisid; and he is maad to us into heelþe eendelees, and her stiȝer to hem to eendelees dampnacioun.

Iste Deus meus, et glorificabo eum, Deus patris mei, et exaltabo eum: He is my God and I schal glorifien him, God of my fadirs, and I schal hiȝen him.

He, þis Jesus Crist, ȝever of grace, is my God; and þerfore I schal glorifien him. Þat is, I schal seke his joie and heriyng,

not myn, for he is God of my fadir, patriarkis and apostlis, and I schal hiȝen him þat his name be honourid þoru me.

Dominus quasi vir pugnator, omnipotens nomen ejus; currus Pharaonis et exercitum ejus projecit in mare: Þe Lord as a man fiȝter, almiȝti his name; þe cartis of Farao and his oost he caste into þe see.

Oure Lord is fiȝtir, for he betiþ out þe devel fro þe hertis of hise servauntis; Almyȝti is his name, for noþing may aȝen∣stonde him. And þat is wel seene, for þe cartis of Farao, þat is, þe boostful pride of þe devel, and his oost, þat is, alle unriȝtwise men þat serven to him as hise trewe knyȝtis, for þei han levere to dien in pryde and in malice þan to lyve in meke∣nes and charite, hem he caste into þe see, þat is, alle siche on domesday schal Crist caste wiþ þe devel, fadir of alle þe children of pride, into þe bittir peyne of helle wiþouten eende.

Electi principes ejus submersi sunt in mari rubro. Abyssi operuerunt eos; descenderunt in profundum quasi lapis: Hise chosone princis ben drenchid in þe Reed see. Depnessis hiliden hem; þei liȝtiden into þe depnes as a stoon.

Þe chosone princis of Sathan ben þe gloriouse princis and prelatis, wiþ oþere lustful riche men of þe world, þat setten al her love and her likyng in erþeli welþe; þese schulen be drenchid in þe Reed see of eendelees fier, for here þei ben drenchid in þe blak see of synne. Depnesses of helle schal hile hem, þat þei se no more of her vanyte; þei liȝtiden into þe ground of turmentis, as a stoon cast into þe ground comeþ nevere aȝein.

Dextera tua, Domine, magnificata est in fortitudine; dextera percussit inimicum; et in multitudine glorie tue deposuisti omnes adversarios tuos: Þi riȝt hond, Lord, is worschipid in strengþe; þi riȝt hond smoot þe enemy; and in mychilnes of þi glorie þou didist doun alle myn adversaries.

Þat is,—Lord, þi Sone schewide strenkþe aȝein þe devel, and refte him his myȝt; and for þe heriyng of þi myche joie þou didist doun alle yvele spiritis and vicis of her oold seete, þat þei hadden no power in my soule.

Misisti iram [So in U; T has terram.] tuam que devoravit eos sicut stipulam;

in spiritu furoris tui congregate sunt aque: Þou sentist þi wraþþe þat eet hem as stoble. In spirit of þi breeþ gaderid ben watris.

Þou sentist þi wraþþe, þat is, þou didist veniaunce on hem, þe which eet hem as fier waastiþ stoble; hard veniaunce is in fier. In spirit of þi breeþ, þat is, þy spirit wraþþide, gaderid ben watirs of al turment to synful men.

Stetit unda fluens; congregati sunt abyssy in medio maris: Þe flowynge watir stood; gaderid ben depnessis in myddis of þe see.

Þe flowynge watir stood, þat is, þe peyne of proude bolnyd maliciouse dampnyd men and wommen lastiþ wiþouten eende. Gaderid ben depnessis of alle sorowis in myddis of þe see, þat is, in þe foulist pitt of helle, þat þei ben poneschid þere eende∣lees, þat ben depe here in malice and wickidnes. But first,—

Dixit inimicus, Persequar et comprehendam, dividam spolia, implebitur anima mea: Þe enemy seyde, I schal folowe, and I schal take, and schal departe spoilis, my soule schal be fulfillid.

Þe enemy þe devel seide, I schal folowe wiþ yvel eggyng Cristen men þat turnen out of Egypt and hasten into þe lond of hevene, and I schal pursue hem wiþ snaris of dyverse temp∣taciouns and manyfoold errours and fantums. I schal departe spoilis, þat is, whanne þei ben wiþdrawe fro clennes and charite, I schal putt hem in dyverse vicis and crueltees, and so my wille schal be fulfillid in hem. For þe devel coveitiþ no moore but to han me out of charite, for þanne ben þei lost fro grace if þei dwellen in pride and malice. And if þei stonden aȝein me,—

Evaginabo gladium meum, interficiet eos manus mea: I schal drawe out my swerd, and hem schal myn hond sle.

I schal outdrawe, þat is, apeertly I schal schewe bifore her iȝen my swerd, þat is, venemouse lustis and likingis of deedly synnes, and þoru þo my myȝt schal sle hem goostli. Manye he sleeþ but not alle, and al his malice schal þe wickider ben.

Flavit spiritus tuus, et operuit eos mare, submersi sunt quasi plumbum in aquis vehementibus: Þi spirit blew, and þe see hilide hem; drenchid þei ben as leed in grete watris.

Thi Spirit blew, þat is, veniaunce passynge of þi wille fel on hem; þe see hilide hem, þat is, þe devel wiþ alle þat he haþ disseyved schulen be swolowid of helle, þat þei angre not aftir gode men. Drenchid þei ben hevy as leed, for birþun [birþen, U.] of synnes, in grete watris, þat is, in grete turmentis þat nevere moun be goon.

Quis similis tui in fortibus, Domine? quis similis tui magnificus in sanctitate, terribilis atque laudabilis, et faciens mirabilia? Who is þee liik in stalworþnes, Lord? who is þee liik, worschipful in holynes, feerdful and preisable and doinge wondris?

Who is liik to oure Lord? as who sey, noon; for he dooþ al þat he wole, and noþing is doon wiþouten his suffring and his wille. Þerfore is he worschipful in largete of ȝiftis of grace to holy men, feerdful in veniaunce of yvele men, and to herien in delyveringe of riȝtwise men, and doynge wondris in hiȝinge of meke men and pore, and in doun-castinge of proude men.

Extendisti manum tuam, et devoravit eos terra. Dux fuisti in misericordia tua populo tuo, quem redemisti: Þou strecchidist þin hond, and þe erþe devouride hem. Leder þou were in þi mercy to þi folk þat þou bouȝtist.

Thow schewidist þi myȝt to þe veniaunce of hem þat weren eten here wiþ erþeli covetise, sleinge hem sodeinly, and put∣tinge hem into helle; but in þi mersi þou leddist to hevene alle meke folk, dispisers of synne, for þei ben þin heritage bouȝt wiþ þi blood.

Et portasti eum in fortitudine tua, ad habitaculum sanctum tuum: And þou beere him in þi strenkþe to þin holy woniyng.

Þat is, in þi virtu and þi goodnes þou berist þi loviers fro þe malicious bisynes of þis world to þi wonying in eendelees joie.

Ascendunt populi et irati sunt; dolores optinuerunt habitatores Philistiim: Þe folk stieden and weren wraþþid; sorowis weeldiden þe wonyers of Filisteis.

Gode men dispisen þis liif and haasten to hevene; þanne fendis and yvele men comen and casten before hem manye

noyes to letten hem; and if þei moun not overcomen hem, þei waxen wroþe, and þoru her wraþþe and indignaciouns, þe whiche þei han aȝein riȝtwise men, þei ben endurid in her unskilful errour til eendelees deeþ weelde hem. And so þei ben liik to þe wonyers of Filistiym, þat ben fallynge þoru drinke, for þei ben drunke þoru malice and pride, þat þei han no witt to amende hem, but liggen as drunken men in erþeli lustis.

Tunc conturbati sunt principes Edom, robustos Moab obtinuit tremor, obriguerunt omnes habitatores Cha∣naan: Þanne ben troublid þe princis of Edom, tremblynge weel∣dynge þe stalworþe of Moab, alle þe wonyers of Chanain waxen starke.

Þe princis of Edom ben erþeli kyngis, þat of pride and tirauntrie þristen mennys blood wiþ injuries; þese schulen be troublid whanne Crist deemeþ, þouȝ þei ben now holden ful glorios. Þe stalworþe of Moab ben alle þe proude princis [proude men, U; rest of sentence om.] , prelatis, and prestis of þis world, þat maken hem stronge in getynge of richessis þat Crist and hise forbeden to hem. Boost∣ynge of her power schulen tremble, for her dampnacioun may not be aȝein-clepid, for stinkinge of her ypocrisie. Wonyers of Chanaan ben chaunsable men and unstable in good purpos, knowen defautis and amenden hem not, but for love of covetise, or for drede of noies, ofte tymes assenten or letten to sey þe soþe. But manye of þese schulen be movyd þoru truþe and charyte, and so þei schulen waxe starke for drede, havynge sorowe in her hertis for lackinge of socour to helpe in Goddis cause, for enemyes schulen multiplie, and fewe doren holde þe truþe. But, for þou failist not in dayes of angwisch to þi loviers,

Irruat super eos formido et pavor in magnitudine brachii tui: Falle on hem dreede and qwaking in þe greetheed of þin arm.

That is, make þin enemyes in drede of þi doom so afeerd for þee, þat þei have no myȝt to distrouble þi servauntis in her weye.

Fiant immobiles quasi lapis, donec pertranseat popu∣lus tuus, Domine, donec pertranseat populus tuus iste

quem possedisti: Maad be þei unstable as a stoon, til þat þi folk passe, Lord, til þi folk passe, þis is þe which þou hast weldid.

Þat is, yvele men be holden in hardnes of obstynacioun, til þat þe folk þat þou hast chosun be groundid in stedefast bileeve, for þanne þei ben passid þe dreede of þis liif.

Introduces eos, et plantabis eos in monte hereditatis tue, firmissimo habitaculo quod operatus es, Domine: Þou shalt lede hem into þe lond, and þou schalt sette hem in þe hil of þin heritage, and in þi fastist wonyng, þe which þou wrouȝtist, Lord.

Þat is, þou schalt out-lede hem þat ben out-cast and deed for þi love into þe lond of lyvynge, and setten hem an hiȝ in heven, þat is fast wonyng wiþoute angir or envye, þe which þou wrouȝtist to hem, þat þei moun be in endelees rest. And þat is,

Sanctuarium tuum, Domine, quod firmaverunt manus tue. Dominus regnabit [corrected from Vulg.; regnavit, T.] in seculum et ultra: Þi seyn∣tuarie, Lord, þe whiche þin hondis fastneden. Oure Lord schal regne wiþouten eende and over.

In þat seyntuarie oure Lord schal be kyng, þat is, in all savyd men wiþouten eende; and over, he seiþ, for he is bifore al þing, and over al þing,—bifore al þing as maker, bifore al þat is maad,—and over al þat is or schal be, for of him þei ben alle, and wiþouten him moun þei not be.

Ingressus est enim eques Pharao cum curribus et equitibus in mare, et reduxit super eos Dominus aquas maris: Pharao and hors wiþ charis and horsemen entriden into þe see, and oure Lord brouȝte on hem þe watirs of þe see.

Þat is, þe devel sittinge in yvele men is entrid into þis world to tempten and to angren wiþ alle hise lymes gode men; but oure Lord bringiþ on him and alle hise þe peynes of helle.

Filii autem Israeli ambulaverunt per siccum in medio ejus: But þe sones of Israel ȝeden bi drie, in myddis of it.

Þat is, trewe Cristen men, folowynge Crist, passen þoru þe world to hevene by þe drie wey of meke chastite and charyte, wiþoute watris of fleschli lustis.

[THE PRAYER OF HABAKKUK.]

[HAB. iii. 2-19.]

Domine, audivi audicionem tuam, et timui: Lord, I herde þin heeryng, and I dredde.

Lord, þoru þe pryvyte of þin incarnacioun I knew þee verri God, havynge mersy of þin hondywerk, and I dredde; þat is, þouȝ al my soule were glad, I helde me unworþi to heere sich an heerynge.

Domine, opus tuum, in medio annorum vivifica illud: Lord, þi werk, in myddis of ȝeeris, qwikene it.

Lord, þis woundirful natyvyte of þe Mayden is þi werk, not werk of mannys kynde; in myddis of ȝeeris, þat is, in fulnes of tyme, qwikene it, þat is, sende þi Sone to qwikene us.

In medio annorum notum facies. Cum iratus fueris, misericordiae recordaberis: In myddis of ȝeeris þou schalt make knowen. Whanne þou were wrappid, of merci þou schalt biþinke.

In þe laste eelde þat now is, þat is clepid myddis of ȝeeris, for it is in fulnes of tyme and of grace in which Crist is maad knowen to alle þat wolen come to him, for now is þe tyme in which he þouȝte to do mersy.

Deus ab Austro veniet, et sanctus de monte Pharon: God schal come of þe Souþ, and þe holy of þe hil of Faron.

Þat is, Jesus Crist shal come þoru truþe and love bi þe myȝt of his Fadir and þe heete of þe Holy Goost, and knowynge of his lawe.

Operuit celos gloria ejus, et laudis ejus plena est terra: His glorie keveride hevenes; and of his heriing ful is þe erþe.

Þat is, truþe and love þoru þe which he is glorified hilide þe apostlis and oþere holy men as honorable cloþing, and so he is heried þoru al holy Chirche, of hem þat weren þis cloþing, and of noon oþir, þouȝ þat he be in holy Chirche [U om. of hem—Chirche.] .

Splendor ejus ut lux erit, cornua in manibus ejus: Þe schynyng of him schal be as liȝt, hornys in hise hondis.

Þat is, þe verri knowyng in his lawe makiþ alle men þat holden it briȝt and schinynge in his love, for it suffriþ not þe knower to erre. He knowiþ it verrili þat fulfilliþ it, not þat rediþ it or telliþ it, for so doon ipocritis, enemyes þerof; and hornys in hise hondis, þat is, hise hondis weren strecchid and nailid in two corners of þe cros. Bischopis mytrid wiþ two hornys figuren þat þei schulden þoru good ensaumple putte þe folk fro vicis to virtues, but now þoru pride and covetise þei ben principal ensaumpleris of turnynge fro virtues to vicis; for þe which distruccioun Crist dyede on þe cros. Ffor,

Ibi abscondita est fortitudo ejus. Ante faciem ejus ibit mors: Þere is hiȝid his strengþe. Bifore his face deeþ schal go.

There, þat is, in mekenes of þe cros, was hid in manheed þe strenkþe of his Godheed; and þere deeþ wolde have fled his prescence, but it myȝte not; for he diynge overtook deeþ and slouȝ it, as he seiþ, Deeþ, I schal be þi deeþ, and helle, I schal be þi bityng. He þat bitiþ a þing, he takiþ a part þerof in his mouþ and anoþir part he leveþ wiþoute; so dide Crist wiþ [Hos. xiii. 14.] helle. Alle gode men he took wiþ him, and develis and yvele men he lefte þere.

Egredietur dyabolus ante pedes ejus. Stetit et mensus est terram: Þe devel schal goon out bifore hise feet. He stood, and he mat [mette, U.] þe erþe.

Ffor at þe comynge of Jesus Crist þe devel ȝede out of manye bodies and soulis, and þanne Crist stood and mat þe erþe, þat is, chosun men he took as his owne, and ȝaf hem grace and joie aftir þe mesure of his ȝevyng.

Aspexit et dissolvit gentes, et contriti sunt montes seculi: He bihelde and he looside folkis, alto broken ben hillis of þis world.

He bihelde wiþ iȝen of mersy, and he looside folkis of boondis of synne; and þanne þe hillis, þat is, proudist men þat bolneden in erþeli hiȝnes, ben alto broken, þat is, þei weren þoru Cristis loore maad ful meke.

Incurvati sunt colles mundi ab itineribus eternitatis ejus: Incrokid ben þe hillis of þe world fro þe weies of his eendeleesheed.

Þat is, lasse proude men crokiden hem to þe bowynge to Cristis comaundementis; and ȝit fro þat þei knewen hise weyes, bi þe whiche he clepiþ to eendelees joie.

Pro iniquitate vidi tentoria Ethiopie; turbabuntur pelles terre Madian: For wickidnes I say þe tentis of Ethiopie; troublid schulen be þe skynnes of þe lond of Madyan.

Þe tentis of Ethiopie ben alle þat serven to þe devel, for þei ben blake and foule of synne; þe skynnes of Madyan ben alle þat dreeden not þe riȝtwise doom of God, and al þese þe pro∣fete say be troublid in peyne and turmentis for her wickidnes. But,

Numquid [So in U and Vulg.; T has nunquam.] in fluminibus iratus es, Domine? et in flu∣minibus furor tuus? vel in mari indignatio tua? Wheþir, Lord, in flodis þou art wrappid, or in flodis þi breeþ, or in þe see þin indignacioun?

Þat is, wheþir þou schalt suffre alle to peresche, and al þis world to falle in veniaunce. As who seþ, Nay, ffor þou art now he,—

Qui ascendis [So in U and Vulg.; assendis, T.] super equos tuos, et quadrige tue salvatio: That stiest on þin horsis, and þi charis salvacioun.

Þat is, þou sittist in þe apostlis, and in alle holy techers þoru þe world, to werren aȝein þe devel; þi charis,—propirly þat ben þin evangelistis, for þei ben salvacioun [So in U; savacioun, T.] of men þat ben saaf þoru þe holy evangelie.

Suscitans suscitabis arcum tuum, juramenta tribubus que locutus es: Reisinge þou schalt reise þi bowe, ooþis to kynredis whiche þou speke.

Þat is, þou reisinge holy writt in þe knowynge of þin apostilis schalt reise it in alle her meke folowers to worche þereafter, þat lay slepinge while men undirstoden it not, for þe oolde lawe was mysty til it was qwikenyd þoru þe Spirit of Crist, and so þou schalt fulfille þe ooþis þat þou madist to þe kynredis of Israele.

Fluvios scindes terre; viderunt te [aque [Not in Vulg.] ], et doluerunt montes; gurges [corrected from Vulg.; gurgies, T.] aquarum transiit: Streemys þou schalt schere to þe erþe, hillis seien and sorowden; þe dam of watres passide.

Þese streemys ben holy loore fadris, þe whiche Crist departiþ to dyverse stidis, þat men þoru hem moun take weetynge of hevenly deew to her drie hertis. Þese saien hillis, þat is, proude men reisid above oþere for richessis and pride, and þei sorowiden for her synnes, resseyvynge holsum medicyns of her hevenly lechis. And so þe dam of watris, þat is, þe abundaunce of goostly loore, passiþ wondirfulli þoru þis fals world fro lovier to lovier of Crist. Ffor,

Dedit abyssus vocem suam, altitudo manus suas leva∣vit [cor∣rected from Vulg.; levabit, T.] : Depnessis ȝaf his nois, hiȝnessis liftide hise hondis.

Þat is, þo þat weren in þe ground of yvelis ȝeven her vois of aȝein-seiing to soþefastnes, as oure prelatis wiþ her obedienseers and her lyvyng dispisen þe mekenes and þe povert of Crist; and þe hiȝnes of þe world reisid power to distrie trewe Cristen men, adversaries to hem. And nevere-þe-lattir [neþeles, U.] ,

Sol et luna steterunt in habitaculo suo; in luce sagit∣tarum tuarum ibunt, in splendore fulgurantis hastae [corrected from Vulg.; hauste, T.] tue: Þe sunne and þe moone stoden in her wonyng; in liȝt of þin arrowis þei schulen go, in schynynge of þi liȝtnyng or gliteringe spere.

The sunne, Crist, and þe moone, oonheed of holy Chirche, stoden; þat is, lastingly þis oonheed, ground of al goodnes, stondiþ in riȝtwise men, for þei schulen go þoru liȝt of þin arrowis, þat, is, of þi þurlinge wordis, þoru londis and stondis, woundinge mennys hertis wiþ þe love of þi lawe; and in schynnynge of miraclis of parfiȝt lyvynge þei schulen make men afeerd as leiȝtynge dooþ, to dwelle in her synne.

In fremitu conculcabis terram, et in furore tuo obstu∣pefacies gentes: In gnastynge þou schalt trede þe erþe, in þi wraþþe þou schalt stonye folkis.

In gnastynge, þat is, drede of þi riȝtwise doom, þou schalt

meke þe hertis of manye proude men and covetouse; and in þi wraþþe, that is, in manaassinge of eendelees fier, þou schalt make maliciouse men stonyed for wo þat is comynge to hem.

Egressus es in salutem populi tui, in salutem cum Christo tuo: Þou art goon out in heelþe of þi folk, in heelþe wiþ þi Crist.

Þat is, þou schewidist þee, and ȝit schalt to þe eende of þe world, þoru trewe preching and lyvynge þereafter, to þe helþe of trewe Cristen men dwellinge in hele, wiþ þi Crist Jesus oure Lord, ensaumpler of al trewe preching and lyvynge.

Percussisti caput [corrected from Vulg.; capud, T.] de domo impii, denudasti funda∣mentum ejus usque ad collum: Þou smyte þe heed of þe hous of þe wickid, þou nakidist þe foundement of him to þe necke.

Þe devel, þat is heed of alle þe sones of pride, þou smyte out of þe hertis of many wickide men in hour of þi deeþ; and so it is to trowe þat þou schalt smyte þe heed of pride regnynge in hiȝe princis and prelatis, þe whiche blenden þe peple bi pryve ipocrisie, and so þi loviers schulen be stablid in þi trewe trouþe of þi lawe, aftir þe knowinge of þis ipocrisye. And þou nakidist him to þe necke, þat is, þou reftist him al þe lappinge of pride and ipocrisie whereinne he hadde trecherousli hankid þi chosun, and so þe devel and his proude lymes han lost her power in trewe Cristen men, and ben left but nakide heedis of hem, þat schulen regne above hem in helle. For God wole þat he þat eggiþ a man to yvel have double penaunce of him þat dooþ yvel.

Maledixisti sceptris [corrected from Vulg.; ceptris, capita, T.] ejus, capiti [corrected from Vulg.; ceptris, capita, T.] bellatorum ejus, venientibus ut turbo ad dispergendum me: Þou cursidist to hise ceptris, to þe heed of hise fiȝters, comynge as whirlewynd to scatere me.

Þe kyngis ȝerde and þe bischopis staf bitokenen her regalte and her dignyte, by þe whiche þei schulen mayntenen and rulen hemsilf and her sogetis in resoun and Goddis lawe; and if þei be turnyd [corrected; turyd, T.] lastynge into tirauntrie and ipocrisie þoru pride and covetise, God schal dampne hem as wickide men in whiche þe devel haþ myȝt, regnynge in hem for her synne. And also

þou cursidist þe heedis of hise fiȝters, for noon of þese hiȝe princis or prelatis doon her deedis aloone by hemsilf, wiþouten assent of counceilers; þerfore he cursiþ her wickide coun∣ceileers, as hedis and capteyns of her bateils, fiȝtinge aȝens Jesus Crist in levynge of hise comaundementis, in lyvynge, in lustis and likyngis. For alle þese ben helpers to þe devel þat comeþ wiþ manye temptaciouns to waiste gode men as dust bifore wynd. But,

Exultatio eorum sicut ejus qui devorat pauperem in abscondito: Þe gladnes of hem, as of hym þat devouriþ þe pore in hidlis [hiddil, U.]

Þat is, al her joie is brouȝt to nouȝt, as of him þat spoiliþ a pore man, whanne he hadde ben riche and is not, and so he is disseyved; so schulen þese tirauntis of pride fallen in her owne turn, whanne þei pursuen þe meke þat doren not keveren þe soþe.

Viam fecisti in mari equis tuis, in luto aquarum mul∣tarum: Weye þou madist in þe see to þin hors, and in þe leir of many watris.

Þat is, in vile and clam coveitise of men, turnynge hem par∣fiȝtli to þee, lovynge þee oonli for þi silf, and noon oþir creature but for þe and in þee.

Audivi, et conturbatus est venter meus, a voce con∣tremuerunt labia mea: I herde, and my wombe is troublid, fro þe vois irembliden my lipps.

I herde, þat is, I undirstood þoru þe Holy Goost what an∣guische gode men schulen suffre in þe eende of þis world, and my wombe, þat is, my freelte, is stirid fro dreede, for þe vois of þat heeryng; my lippis trembliden, þat is, I qwook for dreede of þe synne of my mouþ filid in speche, and wonyinge among folk þat haþ foule lippis, foulid wiþ vein speche and unnayt; as who seie, I dreede to telle holy wordis wiþ my foule mouþ, fillid wiþ unhoneste wordis. But I, trustynge to Goddis mersy, forsakinge and levynge my synne, aftir scharp sorowe sorowide þerfore, wantinge ablenes of men and covenable tyme; and I clenside my mouþ spekynge Goddis wordis, þat bifore was filid þoru unfructuouse jangelingis.

Ingrediatur putredo in ossibus meis, et subter me scateat: Rotynge go in my bones, and undir me springe.

Þat is, my flesch rote to my boones, and undir me springe rotynge ful of wormes; þis befalle me heer, þat I may fle þe worse.

Et ut requiescam in die tribulacionis, et ascendam ad populum accinctum nostrum: Þat I reste in day of tribu∣lacioun, and þat I stie til oure fold gird.

Þat I reste wiþ halowis in day of moost angwisch, þat is, in þe day of doom, and þanne stie to þe cumpany of folk gird, þat was so gird in þe love of Crist þat þei fouȝten aȝen alle yvele stiryngis stalworþli for þe love of Crist. Þe profete assentiþ not to þe love of ony creature þat coveitiþ þat he rote above erþe, or he suffre peyne in þe toþir world. And siþen he þat was so holy, for drede of peyne aftir þis liif, and for greet desier to be wiþ his love, Crist, coveitide here to rote quyk if God wolde suffre it, what schulen we, þat hoten grete avowis to voiden angus and siiknessis of þis liif?

Ficus enim non florebit, et non erit germen in vineis: For þe fige-tre schal florischen not, and burioun schal not be in þe vigners.

Þat is, greet part of Cristen men þat seemede to be swete in devocioun schal no flour schewe of virtu. For þe rote of charite, þat is, þe kepinge of Cristis comaundementis, þat was wont to make men drunken in goostli joie, schal faile in hem for her double synne, doon of hemsilf and suffrid in her neiȝ∣bore; and so þei schulen be drie and to noþing able but to brenne in helle.

Mencietur opus olive, et arva non afferent cibum: Þe werk of þe olyve schal lien, and feeldis schulen not bringe forþ mete.

Þat is, hiȝe kyngis and prestis schulen faile fro mersy, op∣pressynge her sogetis by her statutis, and her feyned sensuris, more for her displesing þan for brekinge of Goddis biddyngis; and so þei lien to God, for þei doon not as þei hiȝten. And feeldis, þat ben her sogetis, myche for defaute of pilinge, schulen faile to ȝeve goostli fruyt to paie wiþ God; for how schulde þat lond bere good fruyt þat nediþ boþe tilinge and

dungynge and haþ neiþer? Here moun sovereyns drede þe synne of her sogetis, leste it be arettid to her defaute. But schulen sogetis ben excusid of her synne, for þei have noon good informacioun of her curatis? Nay whi? for þei han resoun to lede hem wiþal, in love of God principalli, and to do nouȝt to her neiȝbore þat þei wolden were not do to hem. And faile þei not of þis double charite, and Crist schal not faile to ȝeve hem double ȝift, to norischen wiþ her bodies and save þerwiþ her soulis.

Abscindetur [corrected from Vulg.; abcidetur, precepibus, T.] de ovili pecus, et non erit armentum in praesepibus [corrected from Vulg.; abcidetur, precepibus, T.] : Awey schal be smyten beest of þe foold, and neet schal not be in þe cribbis.

Beest he clepiþ ech yvel Cristen man, lyvynge as beestis, unresonable in lustis and likyngis; alle siche schulen be smyten awey as dede lymes out of þe fold of holy Chirche. And neet, þat is, goostli travelours, schulen not be in cribbis, þat is, in þe degrees of riȝt liif; for neer-hond alle at regard schulen falle in to errour, and þe moost perel of alle schal be, þat þe greet multitude of yvele men schulen grevousli pursue þe fewe loviers of Crist.

Ego autem in Domino gaudebo, et exultabo in Deo Jesu meo: But I in oure Lord schal joien, and I schal be glad in God my Jesus.

Þis is þe sawe of chosun men, þat lasten stably in Goddis love; as who seye, þei þat han here joie in erþe schulen perische þerewiþ, but I schal joien in my Lord Jesus þoru swetnes of his love; and I schal be glad in God my Jesus, þat is, my saveour, not in þe fals world þat is leser of alle þat it loven.

Deus meus fortitudo mea, et ponet pedes meos quasi cervorum [corrected from Vulg.; servorum, T.] : God Lord my strenkþe, and he schal sette my feete as of hertis.

Yvele mennes fete are sette [So in U; T has yvele men ben sett.] as of weike [wayke, U.] assis, þat ben fastnyd as in myddis of depe leir; so yvele mens affecciouns ben yvele, for þei ben evere tackid wiþ sum love þat drawiþ hem fro Goddis love. But holy mennys affecciouns ben as of hertis, þat liȝtly lepen over all lettingis, and casten out fro her

hertis al vile glat [glet, U.] þat stoppiþ her breeþ. Ellis myȝten þei nevere verrili loven Jesus Crist.

Et super excelsa mea deducet me victor in psalmis canentem: Aboven myn hiȝe my victor schal lede me, in psalmes syngynge.

Crist, þat is verri victor of deeþ and of þe devel, schal lede me syngynge to his heriinge, in salmes, þat is, gode werkis, and goostly devocioun above myn hiȝ, þat is, above al bodily þing þat semeþ hiȝ to fleschli men. He schal lede wiþoute dreede in þis liif, to hiȝ contemplacioun of God.

[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.

[MAGNIFICAT.]

[LUKE i.]

Magnificat anima mea Dominum: My soule worschipe þe Lord.

Oure Lady Seynt Marye, aftir þe greetinge of Gabriel, and þe conseyvynge of Goddis sone, oure Lord Jesus Crist, verri God and verri man, and aftir þe blessing of Elizabet þat clepide her modir of hir Lord, sche roos not in hiȝnes of þouȝt for vein glorie ne in bolnynge of pride, dispisinge þerfore oþere, but in swetnes of herte and ful devout mekenes, þankinge God of al his goodnes, seiinge,—My soule, fillid of his grace, worschipiþ, þat is, herieþ perfiȝtli þe Lord of hevene and erþe, þat me þis grace haþ doon. As who seie, I holde not mysilf greet, but God I herie of alle hise ȝiftis in al myn herte. Þat soule wor∣schipiþ God perfiȝtli, þe whiche wickide þouȝtis greeven not, unclene deliit filiþ not, uncovenable berynge hiȝeþ not, ne vein speche envenemeþ not; but in alle vertues, of kynde and of grace, it stondiþ in lastynge love and stable mekenes.

Et exultavit spiritus meus in Deo salutari meo: And my spirit joiede in God myn heelþe.

Not oonli þis blessid maide and modir herieþ God enteerli, but also sche seiþ þat hir [So in U; his, T.] gladnes and hir joie was in mynde of God, in love and likynge of whom al hir love sche sette. Sche joiede not in hirsilf, ne in vanyte of þis liif, as oure founyd maidens don now, þat joien more in synful vanytees of þis world, þe whiche hem lusten to love, þan in God her saveour, þat corowneþ alle trewe virgyns in hevene. But þouȝ devoute soulis of holy men and wommen worþili worschipen God, and wondirfulli ben joiyinge in Jesus, þis blessid mayden and modir, oure Lady Seynt Marye, bifore alle oþere in privilegie of moost brennynge love sche heriede God, and in singuler joie sche was glad in Crist. Þe songis of heriinge ben swettist in hir mouþ, and þe nootis of love ben þe delitablist in þe melody þat

sche [So in U; siche, T.] schewiþ. Þat spirit now joieþ in God, þe which is verrili kyndelid wiþ þe fier of þe Holy Goost, to þe which, for my∣chilnes of Cristis love, no passing þing paieþ, but al fleshli lust and erþeli covetise loþiþ and is viile to it. For al þe joie and cumfort of it is in Crist, of whom it hopiþ liif and heele eendelees.

Quia respexit humilitatem ancille sue, ecce enim ex hoc beatam me dicent omnes generaciones: For he lokide þe mekenes of his hondmayden; lo, for whi of þat blisful me schulen seyn alle generaciouns.

Wrecchid wommen of þis world loven synful creaturis whom hem luste, and worschipen hem, and han vein joie in hem þat schulen passe as schadowe aftir settinge of þe sunne; but oure Ladi Marye sette al her love and joie in God, offringe hersilf holly to Goddis love; and þat for he lokide wiþ bliþe iȝen of grace þe mekenes of hir þat was ful of alle gode þewis, and buxumer to his bidding þan ony hond-mayde in erþe may be to hir Lord. Lo, for whi of þat, þat is, of hir mekenes, for þat lokinge of God to me, as he were take in my love at a siȝt, þerfore blisful me þei schulen seyn, alle generaciouns of trewe Cristen men in þis world. And þat is worþi,—

Quia fecit mihi magna qui potens est, et sanctum nomen ejus: For he haþ do to me grete þingis þat miȝti is, and his name holy.

Grete þingis he dide to hir in quantite of grace, grettere in mynystration of þe aungel, grettist, þoru wondir of Goddis vertu in wombe he made parfiȝt hir halowyng. In vertu he ȝaf to hir clenness of liif, in vow first offringe of hir maydenheed, and in alle þes þat moost seemeþ deppist mekenes. Þus he dide to me þat is myȝti, and whos name is holy halowynge me; and alle þat hooly ben, in his goodnes ben holy, not in hir meryt.

Et misericordia ejus a progenie in progenies timenti∣bus eum: And þe mercy of him fro kinredis into kynredis to þo þat dreeden him.

His mersy, delyveringe fro synne and sorowe, is fro þe

kynrede of holy men into þe kynredis of synful men, for þere∣þoru oonli ben synful men maad riȝtwiis; but þe mersy of God is oonli to þo þat dreden him, for wiþoute þe drede of God may no man be maad riȝtwiis.

Fecit potenciam in brachio, dispersit superbos mente cordis sui: He dyde myȝt in his arm, he scateride þe proude fro þe þouȝt of his herte.

God dide, þat is, he schewide þat myȝt is in his vertu, whanne he sette þe help of hise loviers in his Sone, doinge vertu or myȝt in his arm to defenden him and hise fro alle her enemyes. And so he scateride, þat is, so he departide þe proude, þat is, þo þat seken þe weye of hiȝnes aboven oþere, fro þe þouȝt of her herte, þat þei myȝten not do in deede þe wickidnessis þat þei coveitiden, in conseyvynge of her yvel wille.

Deposuit potentes de sede, et exaltavit humiles: He putte doun þe myȝti of seete, and he hiȝede þe meke.

Þe myȝti he clepiþ þo þat joien in her myȝt, usinge it wrong∣fulli in wickidnes; þese he dide doun of seete of dignyte and honour. For kyng Salmon putt doun viciouse bischopis and proude, and sette in her stide meke men and vertuouse. For it falliþ to erþeli princis tao mende þe defautis of Cristis Chirche; þerfor þei beren þe swerd of correccioun þat þeir [The sentence suddenly breaks off in T, and is unfortunately absent altogether from the Magdalen MS.] . And he hiȝede to þe seete of angels felowschip þe meke, þat is, þo þat holden noþing lower þan hemsilf, and putten hem mekely to be defoulid of alle; knowynge hem ville as erþe, and grucchen aȝein noon angwisch of þis liif, but ben fayn to suffre alle þingis for Cristis love. And þerfore þei ben worþi to ben hiȝed for þat greet mekenes, þat þei ben not stirid to wraþþe for her owne cause, þouȝ men sey hem yvel or do hem yvel.

Esurientes implevit bonis, et divites dimisit inanes: Þe hungrynge he fillide wiþ goodis, and þe riche he lefte empty.

Þe hungrynge Oure Lady clepiþ hem þat greetli coveiten riȝtwisnes, wisdom of God, grace and cumfort of þe Holy Goost, þat evere stiriþ her desier to coveiten moore and moore, and contynuen þerinne; for siche good fulfilliþ of goostli goodis, profitable, delitable, and honest. Þe first, þat is, riȝt∣wiisnes,

helpiþ to meryt; þe secunde, þat is, wisdom of God, drawiþ þe ȝernyng fro erþe to hevene; þe þridde, þat is, þe cumfort in þe Holy Goost, makiþ a man parfiȝt in vertuouse werkis. Þes goodis han swete savour to þe soule. Þre maner of hungry men þere ben, þe whiche God filliþ not but wiþ peyne; as þo þat desiren þe pompe and þe pride of þis liif, and covetise of riches, and harmynge of her neiȝbore. Þe first hungir is of bittirnes, þe toþir of avarice, þe þridde of bacbitinge. Þese men, wiþ alle oþere þat ben wickid, þouȝ þei han greet welþe and ese in þis liif, and ypocritis þat leeten [loken, U.] as þei weren riche of goostli goodis, criynge her holynes in outwarde tokenys, he lefte empty of grace and joie, þouȝ þei ben ful of favour of folk, and vile lustis priveli, and manye apertly; but in þe day of doom þei schulen fynde nouȝt but peyne.

Suscepit Israel puerum suum recordatus misericordie sue: He resseyvede Israel his child, he þouȝte of his mercy;

Sicut locutus est ad patres nostros, Abraham et semini ejus in secula: As he spak to oure fadris, to Abra∣ham and to his seed into worldis.

Þus schal þe lettre be joyned; he ressyvede Israel his child for mekenes and clennes, and he spak to oure fadris, and þat he dide bi þouȝt of his mercy, þe which he hiȝte to doon to Abraham and to his seed, þat is, to alle hise folowers in truþe and riȝtwisnes while þe world stondiþ. He resseyvede [The Magd. MS. ends imperfect at this point.] Israel in kynde, in grace, in defendinge, in governynge. Þoru takinge of kynde he riȝtid us out of deeþ, and out of ire of God; þoru takinge of grace he drouȝ us out of synne; þoru takinge of grace in defence, he delyveriþ us þat oure enemy have no myȝt ne maistry of us; þoru takinge in governynge, he lediþ us out of perels of þis wey; þoru takinge of blisfulheed, he bringiþ us out of al wrecchidnes of synne and sorowe, and settiþ us yn þe joye of hevene.

Amen.

[TE DEUM LAUDAMUS.]

Te Deum laudamus, te Dominum et confitemur: We herien þee God, we knowlechen þee Lord.

It is comounly seid þat þis song was maad of Austin and Ambrose [In the ancient offices of the English Church, according to Mr. Palmer (Origines Liturgicae, I. 228), this hymn is named indifferently the 'Psalm Te Deum,' or the 'Song of Ambrose and Augustine.' No higher authority for the legend mentioned in the text is known, than that of a spurious chronicle, ascribed to Dacius, a successor of St. Ambrose, but really written five centuries later. The rudiments of a large portion of the hymn may be traced, as has been shown by Archdeacon Freeman in his ex∣cellent work, Principles of Divine Service, in Oriental liturgies. But in its actual form, a preponderance of testimony seems to trace it back to Gaul; the earliest author named for it is Hilary of Poitiers (circa 354). If so it would be not one of the least precious gifts to Christianity from the glorious church of Gaul, well and fittingly called 'the eldest daughter of the Church.'] , whanne Austin was convertid. But þis we may suppose byneþe þe bileeve; but howevere it be herof, þis song is devout. First Crist is God, and siþ he is Lord, for he is not Lord but if he have a servaunt.

Te eternum patrem, omnis terra veneratur: Al þe erþe worschipiþ þee, everlastinge fadir.

Here we seyen by partis þe heriyng of God; and first how alle men in erþe worschipen God þe Fadir, siþ al þe Trynyte is fadir to men, for it made man of nouȝt, and þerfore it is fadir. And so al þe Trinyte is fadir to man, but þe first persoone is Fadir to his Sone.

Tibi omnes angeli, tibi celi, et universe potestates. Tibi cherubyn et seraphyn incessabili voce procla∣mant:

Alle angels and hevenes, and alle powers in þis world, cherubyn and seraphin, crien bi vois and unstyntinge to þee.

Al if erþeli men be first in oure knowinge, ȝit hevene and sitesyns þerof ben first in her kynde, and specialy angels of þe two firste ordris, for þei ben schynynge wiþ kunnynge, and brennynge wiþ charite. And alle creaturis seyn to God þat he

made hem, for þis is kyndeli seiing, þat kynde techiþ Goddis creaturis; but angels crien afer bi spiritual vois, and þei may not ceese herof, siþ þei ben needly blessid.

Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth; Pleni sunt celi et terra majestatis glorie tue:

Þis is þe first song seid to þe Trynyte, and þerfore is þis word, holy, seid þries, and it bitokeneþ stablenes in God in bigynnynge of hise werkis, in kepinge, and eendynge. And as God is myche and glorious wiþoute mesure, and in ech part of þis world, so it is soþli seid þat he filliþ boþe heven and erþe; and al if he have in himsilf glorie of his magiste, in as myche as he is God, naþelees he schewiþ it out in mesure, noumbre, and weiȝt, as him falliþ for to do.

Te gloriosus Apostolorum chorus: Te prophetarum laudabilis numerus: Te martirum candidatus laudat exercitus: Þese þre cumpanyes of þe two testamentis herien þee God; and first, Þe glorious cumpany of Cristis apostlis, siþ, þe worschipful noumbre of prophetis; and siþ, þe oost of martirs maad whiȝt in her blood.

Siþ Crist is heed of holy Chirche, and hise apostlis sueden him next, manye supposen þat þei ben in hevene bifore oþere. And, for fadris of þe oolde lawe weren grounde [corrected; U has gronde, T groundid.] of men of þe newe lawe, bi resonable ben þei putt bitwixe, and next hem suen martirs of þe newe lawe.

Te, per orbem terrarum, sancta confitetur ecclesia: Holy Chirche knowlechiþ þee God, þoru-out al þe world.

And as þe Trinyte is heried, so holy Chirche haþ þre partis. Þe hiȝeste ben angels of hevene, þe secunde, seintis slepinge in purgatorie, þe þridde is folk þat schulen be saved, here fiȝtinge in erþe. Of þese and noone oþere is holy Chirche maad. And þis schulde be bridil in us, to booste not þat we ben of holy Chirche. And so, for mysterie of þe Trinyte, ben confessours and virgyns taken in þe þridde part.

Patrem immense majestatis [So in U; magestatis, T.] : Venerandum tuum verum et unicum Filium: Sanctum quoque paraclitum Spiritum. Þis Chirche þat þus is scaterid in þe brode world,

knowlechiþ þe fadir of majeste wiþouten eende, and knowlechiþ þe secunde persone, þi oonli worþi verri sone; and it knowlechiþ þe þridde tyme, þe Holi Goost cumfortour; and alle þes þre persoones ben o God in his kynde. And, as clerkis seyn, magiste acoordiþ to þe Fadir, for he is in sum maner first of alle þre persoones; wisdom acordiþ to þe Sone, siþ he is wis∣dom of þe Fadir, and made and bouȝte mankynde; þe Holy Goost is cumfortor, for he makiþ a parfiȝt eende of brennynge charite in alle þe seyntis þat he wolde have, boþe here and in heven, in sorowe and in joie.

Tu rex glorie Criste: Tu patris sempiternus es Filius: Tu ad liberandum suscepturus hominem non horruisti virginis uterum: Tu devicto mortis aculeo aperuisti credentibus regna celorum: Tu ad dexteram Dei sedes, in gloria patris: Judex crederis esse venturus: Þou, Crist, art Kyng of glorie, and hast take mannys kynde; Þou art everlastynge sone of þe fadir. Þou, to take mankynde for to de∣lyvere it, hidousist not þe virgyns wombe to be closid in it. Þou, for þou overcamest þe scharpenes of deeþ, openedist to men þat bileeveden in þee þe kyngdoms of hevenes. Þou, aftir þin assen∣cioun, sittist on Goddis riȝt side. And siþ þou art God bi þi hiȝer kynde, and best man bi þi oþir kynde, þou art bileeved to come for to juge at þe laste day.

And in þes articlis of bileeve is myche fair clergie, but we schulden not bileeve of þe Fadir of hevene þat he haþ a riȝt side, or partis, as a man haþ, but þat þe manheed of Crist is blisful in hevene, and next his Godheed in glorie among alle creaturis.

Te ergo quesumus, famulis tuis subveni, quos precioso sanguine redemisti: Eterna fac cum sanctis tuis in gloria munerari: Salvum fac populum tuum, Domine, et benedic hereditati [corrected from U; hereditatis, T.] tuae. Et rege eos, et extolle illos usque in eternum. By þese two kyndis in Crist ben we hardy to preie him, and þerfore we preien þee, helpe þou þi servauntis, whiche þou hast bouȝt wiþ þi precious blood. Do þis grace wiþ þi seintis, þat þei be rewardid in blis wiþ ever∣lastinge

glorie. Lord, make þi peple saaf, and blesse to þin eritage; and governe hem here, and hiȝe hem into þe blis wiþouten eende.

Cristen men schulden take þe wordis of Goddis lawe, as Ambrose and Austin and oþere bifore us han do, and drede not to graunte þat Crist was deed, and lesse þan his fadir, and herwiþ was God. But heretikis seyn here þat auctor of Goddis lawe was rude in his logiik, and ofte spak fals, and so þei wolen neþir holde hym ne sue him. But sey we booldly to þes eretikis, þat þei cannot amende þis auctor, ne reprove noone of hise wordis bi her newe logyk, and but if þei holden þis auctor þei schulen not be saved.

Per singulos dies benedicimus te: Et laudamus nomen tuum in seculum et in seculum seculi. We ben maad to serve God, and in þat have blis, and herfore we syngen to God and seien, þat we blessen him bi ech daies þat we lyven in þe world, and we herien his name bi lastynge of þis world and of þe toþir boþe.

Whanne oure soule was maad, þanne God made a newe world, and by al þis world we schulden herie God, on o maner þe while we lyven here, and on anoþir aftir. As þere ben two lastingis þat God ȝeveþ to þis world, oon is wiþout-forþ, þat men clepen tyme, anoþir is wiþinne, betere þan þis tyme, and þis is clepid often tymes world of world.

Dignare, Domine, die isto sine peccato nos custodire: Miserere nostri, Domine, miserere nostri: Fiat miseri∣cordia tua, Domine, super nos, quemadmodum speravi∣mus in te: In te, Domine, speravi, non confundar in eternum. Here we preien to oure God by hope þat we han gaderid in hym, and seyn, Lord, vouchesaaf to kepe us þis day wiþouten synne. Lord, have mersy on us. Lord, be þi mersy maad upon us, as we han hopid in þee. Lord, I have hopid in þee, be I not schent wiþoute eende.

In þese foure versis ben manye faire truþis. In þe firste vers we preien God to kepe us fro greet synne þat nevere schal have eende; and ech day we han nede to preie herfore; and so Crist techiþ us to sey in oure Pater noster þat, and God delyvere us fro þis yvel. Þus we han nede ech day to preie þis; but, as seint Joon seiþ, if we seyn þat we han no synne, we disseyven

us silf, and truþe is not in us. But as longe as we dwellen here, we asken Goddis mersi for oure mischevous bodi, but moost for oure soule; but in þe toþir world þis myscheef gooþ awey. And, for ech man schulde wyte þat he haþ ful hope in God, þerfore in þe þridde word we preie to God of his mersy as we hopen in him, and moore may we not axe. In þe fourþe word we turnen us in o persoone, of þe Chirche, and seien in persoone of þis Chirche, þat we han hope in þis Lord, and for þis hope we axen to be not schent wiþouten eende. For as Crist techiþ us to axe generali, so þese seyntis casten to close þer preier in charite, and to aske þis eende in þe name of holy Chirche. And þis is eende of oure asking þat mai falle in þis world. For þis yvel and þis scheending is moost of alle oþere, and so þis is a grete grace to wante þis scheendyng wiþouten eende; for þanne we schal not come to helle, but algatis go to heven. And no peyne is yvel but þis, or to regarde of þis, as no joie is good but blis, or ellis wey to blis. Þis witt schulde men undirstonde of þis holy song, and leve worldli chauntynge þat here is usid wickidly, for it distractiþ often tymes fro joie of þe toþir world. And it is hard þat it profite evene as myche to mennys soule as it likiþ to mennis eeris; and certis ellis it profitiþ not, for, as Austin knowlechiþ, he synneþ grevousli whanne evere þe song likiþ him more þan dooþ þe witt of þe song [S. Aug. Confessiones, Lib. X. cap. 33.] .

[BENEDICTUS.]

[LUKE i. 68.]

Benedictus Dominus Deus Israel, quia visitavit et fecit redempcionem plebis sue. Þis psalm is of moore auctorite þan þe song bifore, for it is bileeve of þe gospel, as Seint Luk telliþ; and Zacharie, Baptistis fadir, seide first þis salme aftir þat he was dombe, as Gabriel toolde him. And as myracle was bifore in dombnes and ȝevynge of speche, so in seyinge of þis salm was more myracle, whanne God liȝted þis profete and teelde him hid truþis. Þis profete bigynneþ þus, and seiþ to holy Chirche,—Blessid be þe Lord God of Israel, for he haþ visited and maad biggyng of his peple.

It is seid comounli þat þere ben þre salmes, maad of Marie and of Symeon and of þis Zacharie, and þei ben ordeyned of þe Chirche to be songun in tymes accordynge to þese persones, and witt after whiche þei weren seid. Þis salme is songen in þe Chirche at þe eende of mateyns, for Joon Baptist was lan∣tirne bifore þe sunne, to make redy to take þe liȝt of þis sunne, as þis salm is sungun bifore þe sunne rising. Þis profete knew in spirit þe grace þat [So in U; T has of þat.] God hadde maad here, and þerfore he biginneþ at þe heriyng of God, and clepiþ him first, Lord of alle men of þe world. He clepiþ aftir, God of Israel, for God in o sense is seer of al þing; and Israel is as myche as, men þat seen God [St. Jerome (De Nominibus Hebraicis) says, 'Israel, est videre Deum, sive vir aut mens videns Deum.'] , and bitokeneþ Jacob wiþ men þat camen of him; and it is takun comounli for seyntis in hevene. And first þei feelen his lordschip [So in U; lord, T.] and aftirward his godheed. Þis God visitide his peple bi myraclis of þe oolde lawe, but now late in birþe schewide in Seynt Joon Baptist; and soone aftir God haþ maad biynge aȝein of mankynde; for whanne Crist was maad man, þis priis was ȝovun of God, and whanne Cristis suffringe suede aftir, þis priis was in tellynge. And here he schewide him a profete in seiynge þis as passid, for profetis han þis maner, for certeynte of her witt, to seie her wordis as passid al if þei ben to come.

Et erexit cornu salutis nobis in domo David pueri sui: And God haþ rerid þe horn of heelþe to us, in þe hous of Daviþ his child.

Oft tymes an horn bitokeneþ bi manye propirtees a power schewid to þe peple. And for Crist cam of Daviþ þat was Goddis child, þis horn was arerid in Daviþis hous; and Crist was King of pees, as Daviþ was a meke king; and oþer liif of Daviþ figuride Jesus Crist.

Sicut locutus est per os sanctorum, qui a seculo sunt, prophetarum ejus: As God haþ spoken bi þe mouþ of seintis, whiche ben fro þe world, Goddis owne prophetis.

Þis biinge of mankynde by Goddis owne sone was ofte pro∣fecied

fro bigynnyng of þe world, and also þese profetis weren drawen fro þe world, and alle þei spaken wiþ o mouþ bi o spirit þat whistlide in hem.

Salutem ex inimicis nostris, et de manu omnium qui oderunt nos: Heelþe of oure enemyes, and of þe hond of alle þes þat han hatid us.

Ffor þis haþ God spoken bi profetis bifore seid, how we schulden have heelþe boþe of men and fendis, and be delyverid of þe hond of alle þo þat hatiden us.

Ad faciendam misericordiam cum patribus nostris, et memorari testamenti sui sancti: God haþ bihiȝt [From U; om. T.] bi his profetis bifore, to do mersy wiþ oure fadris, and have mynde of his holy testament.

God hadde hiȝt to Abraham in þe oold lawe, þat he schulde multiplien his seed as sterris of hevene, and as gravel of þe see; and many oþere þingis God bihiȝte to Abraham and oþere holy fadirs, þing þat þei hadden not fulfillid here in erþe. And þus bileve techiþ us þat þis was seid in figure of goodis þat þei schulden have in þe toþer world, as þe erþe þat Abraham slepte inne, þat God ȝaf to him and to his seed, figuride hem hevene, þat is clepid in Goddis lawe þe lond of men lyvynge. And so it is of oþere goodis þat weren bihiȝt oure fadirs, for God teelde but litil of erþeli riches, for boþe it felde to þis Lord and to his trewe children to ȝeve hevenli goodis and reste in hevene.

Jusjurandum quod juravit ad Abraham patrem nos∣trum, daturum se nobis. Whanne Abraham schulde have offrid Isaac, his owne sone of his wiif, he hadde a greet ooþ to God, þat he swoor to him þat he schulde ȝeve him to us, for to bigge mannys kynde.

Þe story is knowen how God temptide Abraham, and baad him rise and take his owne sone wiþ him þat he loveþ, Isaac, and offre him on an hil. And Abraham dide þus as God baad him do, and herfore God bihiȝte him þat he schulde ȝeve himsilf for þe worschip of God and savynge of mankynde. And her∣fore was Crist borun, as Isaie telliþ.

Ut sine timore, de manu inimicorum nostrorum libe∣rati,

serviamus illi in sanctitate et justicia coram ipso omnibus diebus nostris. Þe eende whi þat God bouȝte us so costly and so kyndeli was þis,—þat we wiþoute drede, de∣lyverid oute of þe hond of oure enemyes, serve to God in holynes and riȝtwisnes, in whiche we schulden lyve to-fore him in alle oure dayes.

And here may we seen how unkynde we ben, siþ God dide þis kyndenes for þis eende to mankynde, and it were so profit∣able and honest to man, and ȝit man leveþ it, and gooþ a wrong wey, for drede of þe world or love of his flesch, and so bicomeþ servaunt to hem fro whom God haþ delyverid him. And so man forsakiþ God, and takiþ him to þe fend.

Et tu, puer, propheta Altissimi vocaberis; preeibis enim ante faciem Domini, parare vias ejus, ad dandam scienciam salutis plebi ejus in remissionem peccatorum eorum. Here þe prophete turneþ his speche to his sone, and seiþ þese soþe wordis unto Joon Baptist: Þou, child, schalt be clepid þe profete of alþer-hiȝest; and þerfore þou schalt go bifore þe face of þe Lord, for to make redy þe weies of him, and for to ȝeve kunnyng of heelþe unto his peple in forȝifnes of her synnes.

And al þis was schewid in þe liif of Joon Baptist, for he forsook þe world and chastiside his flesch, and wente not to scoole to bigile his neiȝbore, but helde þe staat of innocense in deseert placis. And oure relegiouse [All that follows down to the end of the Canticle, so far as it relates to the friars, has been erased in the Magdalen MS, though not so effectually but that the writing remains partially visible.] þat seien þei suen him, gaderen hem in coventis, and lyven contrarye liif; for in þe stide of innocence þei han chosun flockis; instide of deseert placis þei han chosun citees; instide of greet penaunce aftir þe staat of innocence þei han chosen lustful liif for to feede her flesch. And where þei schulden forsake craftily bildyngis, þei chesen housis and cloistris to huyde þer richessis. And þus þei maken a wey to þe prince of þis world, and fiȝten, and maken redy his wey to resseyven hise servauntis; and þere as þis prince is contrarye to Crist, so þese religious ben contrarie to Baptist; and ȝit þei feynen falsli sumwhat of Crist and sumwhat of Baptist to disseyve þe peple. But as in conjurisouns ben teeld manye goddis names, to disseyve þe peple and robbe of her

goodis, so in þes ordris ben feyned manye holynessis for a fals eende, to disseyve þe peple and to souke her blood for feynyng of her heelþe.

Per viscera misericordiae Dei nostri, in quibus visi∣tavit nos, oriens ex alto, Illuminare his qui in tenebris et in umbra mortis sedent, ad dirigendos pedes nostros in viam pacis. Here we preien þis child þat is ȝeven to us, and is boþe God and man, and so ful of witt and grace, by þe inward power of mercy þat he haþ, and cam from hiȝ heven to visyte his folk, þat he sende liȝt to us þat sitten in derknessis and in schadowe of deeþ, for to dresse oure feet into þe wey of pees.

Here we preien not, as freris, neiþer of Crist ne Baptist, to lyve worldli liif and likinge to oure flesch, ne go to þe wey of werre to fiȝte wiþ oure enemyes, ne to spoile þe peple, and gadere her goodis to oure castels, ne bi þe craft of lesyngis to plese to þe world; but to lyve evere contrarie liif, as dide Crist and Baptist. For bi wandringe of siche weies men may wel se whos children siche ben, and to whom þei maken redy. For king of alle þe children of pride, þat is Anticrist, leediþ siche cloisteris, and techiþ hem siche cautelis. And herfore seyn sum men, as Lyncolne and oþere, þat þei ben dede careynes cropen of her sepulcre, wlappid in cloþis of deel [In the parallel passage at p. 230, the word is written 'deul,' i.e. mourning. U has dole.] , and dryven of þe devel for to drecche men [See the opening of the tract 'Lincolniensis,' infra, p. 230.] . And þus þei ben baggid wiþ signes of ipocrysie, þat it were lasse harme to men of Cristis scoole to dele wiþ a legioun of feendis of helle þan wiþ a litil covent of siche qwike devels. For sum men þei robben, and sum men þei maken wode; and bi þer feyned ipocrisie and cautelis of þe fend þei bigilen mo men þan doon oþere feendis. Lord delyvere his folk for siche perels of fals freris, for if þis laste be pressid out, þe sevene bifore ben liȝtir. And ceertis þese religiouse þus bounden to þe fend passen wickide wommen, whos tracis þei folowen, for liknes of holy men disseyveþ myche folk.

[NUNC DIMITTIS.]

[LUKE ii. 29.]

Þis is þe þridde salm songun of prestis aȝein þei goon to þer bed, late upon nyȝtis; and figureþ desier þat Cristen men schulden have in hour of her deeþ. For profiȝt of Cristis Chirche, þe gospel telliþ þer was an oold man, þat was clepid Symeon, and hadde answere of God þat he schulde not se deeþ bifore he say Crist. And whanne Crist cam into þe temple, he took him in his armes, and songe joifully þis song to God,—

Nunc dimittis servum tuum, Domine, secundum ver∣bum tuum in pace; quia viderunt occuli mei salutare tuum [corrected from U and Vulg.; meum, T.] ; quod parasti ante faciem omnium populorum; lumen ad revelacionem gentium, et gloriam plebis tue Israel: Lord, þou levest now þi servaunt in pees aftir þi word þat þou hast seid bifore, for now I am riip to dye; for myn iȝen han seen þin owne sone Crist þat is þine owne heelþe to men, þat þou hast maad redy to sette bifore þe face of alle folk þat schal be saved. Þe which heelþe is, liȝt to þe schewing of heþene men, and also to glorie of þi folk of Israel.

Þis oold man was cumfortid in soule bi bileeve, for he trowide þat hevene schulde soone aftir be openyd, and Crist wiþ hise membris schulde entre into hevene; and þerfore he coveitide þanne to be deed, and in haaste to be wiþ Crist, for þat he hopide truly, siþ he hadde answere of God þat was eernes [ernest, U.] herto. And þus ben manye men moved, þat wolde þat Cristis Chirche were sumwhat amendid after Cristis ordenaunce, þat þei schulden not dye bifore þat þis come, þat Crist were schewid sumwhat in his Temple, and bifore þat he were borun as a pore ȝong child. And if þis venym of dowynge were sumwhat aslakid, þanne were þei riipe to dye to Crist; for þei hopen þat Crist is liȝt here unto schewe to hem his wille, as his lawe techiþ, and so he schal be glorie to hem in hevene, Amen.

Þe song of oure Lady in which sche loveþ God is sungen at

even-song, þat is oure first hour, for sche was byginnyng of heelþe of mannys kynde. And þes þre salmes ben of even autorite, siþin þei ben alle þre þe feiþ of þe gospel.

[THE SONG OF THE THREE CHILDREN.]

[DAN. iii. 57-88 [In the Vulgate version.] .]

Benedicite omnia opera Domini Domino; laudate et superexaltate eum in secula.

Þis salme was maad aftir a myracle þat God dide in tyme of Nabugodnosor, whanne he savede þre Jewis for stablenes of her bileeve fro þe brennyng furneis, þat was hat [hete, U; hat, Q.] to brenne hem. Þese þre persoonys ben of double name, by dyverse langagis; þei ben clepid Ananyas, Aȝarias, and Myȝael; and þei ben clepid on oþer maner, Sydrak, Mysaac, and Abedenago. Þis song heeriþ [heriþ, FF, U; heyes, Q. The original word must have been 'herieþ.'] God, and spekiþ to alle hise creaturis, and biddiþ hem love God, siþin alle ben maad for þis eende. And þus þe first vers biddiþ,—ȝe alle werkis of þe Lord, blesse ȝe to þe Lord, herie ȝe and overe-hiȝe ȝe him in al tyme.

Þes ben þre wordis in þis vers þat schulden be þus undir∣stonden. Siþ ech creature seiþ kyndely þat God made it of nouȝt, ech creature schulde by kinde blesse God; and so if it do wel, servynge God as it schulde, þanne it seiþ wel to God, and grauntiþ þat God is blessid over al þing. And þis wel seiinge, þat is wel servynge, is blessing þat God spekiþ of here; and þus alle þingis blessen God, but oonli yvele men and feendis. Þe secunde word of þis vers seiþ þat þingis blessen to þe Lord, and þis word, Lord, by himsilf, is taken for God, Lord of Lordis. Þe þridde tyme we schulden undirstonde, þat by maner of Greek speche, þat þing overhiȝiþ anoþer þing þat seiþ it passiþ alle oþere creaturis; and so overhiȝinge, propirly, is lovynge proprid to God. And þus þese þre þingis, blesse, and loove, and overhiȝe, bitokenen þe Trynyte, and þei ben oon in substaunce, þat is, heriinge, apperinge [appropryd, Q.] to God.

Benedicite angeli Domini Domino: Benedicite celi Domino: Ȝe angels of þe Lord blesse to þe Lord; ȝe hevenes blesse to þe Lord.

Þis vers bigynneþ þe ordir of blessinge þat creaturis schulden blesse to God. But þere ben two maner of creaturis, spiritual and bodily. Þe beste creature of God is good angel, þat is namyd generali here. And þus þese angels han a maner to blesse God bi witt and wille. And among bodily creaturis hevenes generali ben þe best.

Benedicite aque omnes, quae super celos sunt, Domino: Benedicite omnes virtutes Domini Domino: Ȝe watris alle, þat ben above hevenes, blesse ȝe to þe Lord; ȝe alle vertues of þe Lord blesse to þe Lord.

Here þinken men þat bi þese watris whiche ben above hevenes ben undirstonden alle partis of hevenes, above sunne, planetis, and sterris. For þes þre partis, for þe liȝt, ben clepid hevenes comounly, and þese oþere partis of hevene þat ben cleer as watir ben clepid watris above hevenes, for in hem ben þese þre partis picchid. And it is licly to trewe men þat þes watris ben of þe same kynde þat ben þes watris bineþe þe moone, but þei dyversen in propirtees; for watris þat ben above þe moone ben stable and cleer and everlastinge; but watris þat ben bineþe þe moone, remuynge, freele, and partable. And so watris þat ben above moun wel be preised, for þei ben sotil, but watris byneþe may be dyvyded, for þei ben boþe hevy and groos; and dy∣versyte of siche qualitees stondiþ in substaunce of o kynde. And vertues þat ben in hevenes ben powers þerof to rule þis erþe, as ech part þat is in hevene haþ vertu to move erþeli þingis.

Benedicite sol et luna Domino: Benedicite stelle celi Domino: Þe sunne and þe moone blesse ȝe to þe Lord; þe starris of hevene blesse ȝe to þe Lord.

Þe sunne and þe moone ben passinge liȝtis, and after hem ben þe sterris, and summe of hem ben clepid planetis, as fyve, wiþ þe sunne and moone; þe whiche men of astronomye clepen sevene planetis of hevene, and stonden in þis ordir: Saturnus is þe hiȝeste planete, siþ Jubiter, and siþ Mars. But þe sunne is as a kyng, and stondiþ in þe myddil of alle planetis, and haþ

þes þre above him, and oþere þre byneþe him; þe whiche ben clepid of filosofris, Venus, Mercurius, and þe moone is lowiste planete, and takiþ liȝt, wiþ oþere, of þe sunne. And alle þese sevene ben erraunt sterris, for chaungeable movynge þat þei han, for þei ben sumtyme joyned togidere, and sumtyme oon aȝein anoþer. And þis [So in Q and FF; T and U read þese.] falliþ for þese alle for propir movynge in her whelis, but above Saturnus ben sterris þat ben alle in o wheel, and þes ben evere iliche fer, and maken o figure in her wheel.

Benedicite ymber et ros Domino: Benedicite omnes spiritus Dei Domino: Reyn and deew blesse ȝe to þe Lord; alle wyndis of God bless ȝe to þe Lord.

Here þes þre children of Jewis nemen creaturis byneþe þe moone, but þei nemen not þes foure speris bi þe ordir þat filoso∣fris doon. Þei seyn þat undir þe moone is a spere of sotil fier, and in þat is a spere of þe eir, and in eiþer spere of þe watir, and in þe myddil of þe world and lowiste [lowest, Q, U; lowers, FF.] , spere of þe erþe. Þis resoun moved [So in U; movyd, Q, FF; moveden, T.] þes clerkes to putte a sotil spere of fier; þei seyn þe gros fier among us is boþe hoot and drie and liȝt, movynge upward; and al þis þing it dooþ bi kynde; and þus a cleene fier in his kynde mut be moore liȝt hoot and drie. And alle þe speris ben brokely [brokel, U; brokeli, FF.] , but so ben speris above þe moone. Clerkis seyn þat reyn comeþ þus; þe planetis, and algatis þe sunne, drawen up of þe watir and of oþere moist placis a sotil body fer into þe eir; and in þe myddil of þe eir is it kyndely cooldid a-nyȝtis, for þis matir is kyndely coold, and þere wantiþ heete of fier and liȝt, and þus coold makiþ þis moist matir renne togidere in smale dropis, and þus þei geten hevynes, and come doun in foorme of rein. But sumtyme þese planetis of hevene, aȝein þe tyme þat þe sunne gooþ doun, liften up a sutil matir but a litil space fro þe erþe; and fro þe tyme þe sunne be hid, þe coold of þe nyȝt engrosiþ þis matir, and so it comeþ doun anoon in moore sutil foorme þan reyn. Þere lien manye wyndis here; as summe wyndis ben in beestis, and summe ben closid wiþinne þe erþe, and summe blowen frely

bitwene þe erþe and sterris of hevene; and þis wynd is clepid here, spirit of God, for dyversyte of oþere. Þis wynd is in his kynde eir medlid wiþ watir þat comeþ of þe erþe. And planetis, wiþ sterris of hevene, and hurtlinge of cloudis moven þis wynd now to o place, now to anoþer, after þe chaungyng of þe mover.

Benedicite ignis et estus Domino: Benedicite frigus et estas Domino: Fier and swiinge blesse ȝe to þe Lord; coold and somer blesse ȝe to þe Lord.

It is knowen by bileeve how al þis world profitiþ to man þe while he serveþ in grace to God, and ellis it fiȝtiþ aȝens man. Þus comeþ fier þat we usen; and þe brennynge þerof heetiþ men in coold tyme, and helpiþ to diȝte her mete and drinke. And þus coold in his tyme dooþ cumfort to mannys body, and heete of somer bringiþ forþ fruyt, þat man schulde not lyve but if þis were.

Benedicite rores et pruina Domino: Benedicite gelu et frigus Domino: Dewis and hoor frost blesse ȝe to þe Lord; frost and coold blesse ȝe to þe Lord.

Summe ben dewis þat moisten þe erþe til forþ [til forþe daies, U; til forth dayes, Q; til fro þe dayes, FF.] dayes [The expression 'til forth dayes' seems to mean, till far on in the day, 'dayes' being in the genitive case.] in hoot tyme; and whanne þe coold haþ froȝen þis matir, þanne it is clepid hoor frost. Frost is moore, and lastiþ lengir; and coold is comoun to manye þingis. And as þese tempren mannis body, so þei tempren erþe and fruyt.

Benedicite glacies et nives Domino: Benedicite noctes et dies Domino: Yise and snow blesse ȝe to þe Lord; nyȝtis and dayes blesse ȝe to þe Lord.

No dreede yis helpiþ manye men to passe overe watirs to manye cuntrees. Snow helpiþ to tempre þe erþe; for a good snow is worþ a dungyng, for it holdiþ heete wiþinne þe erþe, þat it crepe not out bi smale holis; and so it qwikeneþ þe roote of growinge þingis wiþinne þe erþe. It is knowen þing to clerkis, þat snow is gendrid hiȝ in þe eir, whanne watry matir mych in quantite to regard of þe substaunce is froȝen and so falliþ doun,

and haþ whiȝtnes for cleer and stable matir. And siþin [So in FF; siche, T, U; for, Q.] men mai not evere traveile, God haþ ordeyned nyȝt and day, nyȝt for to reste, and day for to traveile; and no drede eir in þese tymes temperiþ þe erþe and qualitees. And alle þes þingis techen men boþe of virtues, and of vicis, and of hevene, and of helle, to desire þat oon and drede þe toþir.

Benedicite lumen et tenebrae Domino; Benedicite fulgur et nubes Domino: Liȝt and derknes blesse ȝe to þe Lord; leytis [leytes, U; leyte, FF.] and cloudis blesse ȝe to þe Lord.

Liȝt cumfortiþ mannis siȝt, and qwemeþ bodies here in erþe, and makiþ hem þinke on verri liȝt, þat is God þe first liif. Derknessis doon good to siȝt, and tempren mennys wittis, to take her reste, and figuren derknes of synne, and þereaftir derknessis of helle. And derknes is Goddis creature, siþ God haþ ordeyned it among oþere; and so not ech creature is sub∣staunce þat may dwelle by himsilf. Clerkis knowen þat cloudis hurtlyn and bringen forþ fier of þer partis; as whanne þei breken bi violence þat werun fast togidere bifore, þanne þei maken a greet noise, which noise men clepen þe þundir. And, for siȝt is swiftir þan heeryng, as liȝt comeþ sonner [So in U; sunner, Q, FF; sanner, T.] þan eir trembliþ, þerfore men seen liȝtnynge bifore and aftir þei heeren þe þundir of cloudis. And al þis serveþ Cristen men to mysti comownynge of Cristis lawe.

Benedicat terra Domino, laudet et superexaltet eum in secula: Blesse þe erþe to þe Lord, herie and overhiȝe it him for evere.

Þe erþe serveþ wel to God whanne it holdiþ þe myddil of þe world, and gaderiþ plenteuously liȝt of hevene, and bringiþ forþ fruyt as God biddiþ. And for þis cause haþ God ordeyned erþe to be þicke and stable, to turne aȝein þe liȝt of hevene, and feede fruyt þat growiþ þereinne. And for stablenes of þe erþe, þat schal laste after doomesday, and blesse God above tyme, seyen [So in U and Q; seyn, FF; siþin, T.] þese childrin þat þe erþe blesse [blessiþ, U; blissiþ, FF; blesse, Q.] God.

Benedicite montes et colles Domino: Benedicite uni∣versa germinancia in terra Domino: Ȝe hillis boþe moore

and lasse, blesse to þe Lord; alle þat burionen in erþe blesse ȝe to þe Lord.

It is knowen þing þat hillis holden stoones and metal-oor, and bryngen forþ manye eerbis þat woldin not so wel growe in valeis. And, for cause þat þes [So in U; of þingis, T.] þingis schal have no stide at doomesday, þerfore seiþ Goddis lawe, þat hillis and valeis schulen be playned, and erþe schal take a round figure, and hevene and erþe and watir schulen reste.

Benedicite fontes Domino: Benedicite maria et flu∣mina Domino: Wellis blesse ȝe to þe Lord; sees and floodis blesse ȝe to þe Lord.

Men fynden opinly what good doon wellis to mannys kynde, for manye tymes men schulden wante drinke, ne were þe servise þat þei take of wellis. And comounly in hoot somer wellis ben coolde, and hoot in wyntir. It is knowen þingis to clerkis þat in poris [poores, U.] depe undir þe erþe is watris gendrid and rennynge and springynge up at a place, so myche þat in manye placis where no watir seemeþ to be, men moun so depe hole þe erþe, þat good watir and plenteuous wole springe. And for þis watir renneþ in somer up cold erþe, whanne poris ben opin, þerfore watir comounly is moore coold in somer tyme. In wyntir, whanne it is frost, þe poris of þe erþe ben closid; and heete in þe erþe of somer bifore is lettid to come out by smale holis. Þerfore þe watir þat comeþ bi siche pooris haþ heete in wyntir, and smoke comeþ out and welliþ. For sich a cause eten men betere in coold tyme þan þei doon in hoot tyme, whanne heete is scaterid wiþoute-forþ. Sees in dyverse cuntrees han dyverse propirtees; as oure sees of Yngelond flowiþ twies in þe day and in þe nyȝt, for þe moone þat moveþ þes watris lokiþ so til oure Brytayn see, þat what bi riȝt liȝt and reflectid, in nyȝt and day, it moveþ it twies. Summe oþere sees flowen nevere, and summe but oones flowen in a moneþe, and aftir þat heven lokiþ upon hem, þei han dyverse propirtees. Sees gendren manye fischis to substaunce of mankynde, so þat, bi manye mennis cast, þere ben mo and moore fischis in þe see þan ben beestis upon londe, for þe space and matir is moore.

And þerfor seiþ Daviþ in þe salme, þat men þat weenden to þe [Ps. cvii. 23.] see, þei seen þere þe wondir werkis þat God haþ maad in þis world; for no man suffisiþ in þis liif to telle fully þe kynde of fyschis. And þe see conseyveþ wiþ fischis manye oþere pre∣sciouse þingis, as ben salt and margaritis, and many oþere presciouse stoonys. Clerkis seyn þe see is salt, for þe. kynde salt is þus gendrid; whanne gravel is hatt wiþ þe sunne, and sokid longe wiþ þe watir, it takiþ kyndeli a savour þat men clepen saltnes. And herfore in summe londis han men salt for gravel. And siþ þe see ebbiþ and flowiþ fro þe souþ into þe norþ, it is needful þat salt be medlid wiþ manye sees, and not al oonli wiþ sees, but wiþ watris where þe see flowiþ. And here may men se causes þat ben axid in þis matir. It is axid comounli whi floodis in lond ben not salt; and here men seien comounly þat floodis and wellis ben salt whanne ful cause of saltnes is founde in þes wellis, but þe see is comounly salt, for it takiþ moore þe liȝt of hevene; for it is moore, and neer hevene, and moore disposid to take liȝt; but bankis and manye oþere causis letten flodis to take þus liȝt. Also, gravel of þe souþ see is neer þe sunne, and moore hoot, and þis is medlid wiþ oþere sees, and makiþ hem salt bi rubbinge; so þat ful cause of saltnes makiþ fulnes of salt. And herebi may men se whi salt is boþe whiȝt and cleer; for salt, for greet part þerof, is of þe kynde of watir, and watir, whanne it turneþ to sadnes, mut be cleer by kynde. And sich watir, medlid wiþ erþe, mut nede be whiȝt in þe same kynde. But ȝit men axen comounly, whi salt is dissolved þus, but cristal and oþere stoones ben not loosid as oþir salt. Here seien clerkis þat dyverse bodies ben maad sad in dyverse degrees, and summe bodies may be dissolved and summe not, as manye stoones. And of þe firste clerkis ȝeven a rule, þat þo bodies þat ben hardid by coolde ben loosid by hoot, and hardid by hoot ben loosid by coold. As iys and leed ben hardid bi coold, and þei ben neischid [neschid, U.] aȝein by hoot. But, for salt is hardid bi hoot and drie, þerfore it is kyndely neischid bi body of contrary qualite, as ben bodies coold and moist. And þus salt is hoot bi kynde, and haþ hise virtues by þis ground.

Benedicite cete et omnia qui movent in aqua Domino: Benedicite omnes volucres celi Domino: Whallis and alle þingis moved in watris, blesse ȝe to þe Lord. Alle foulis of hevene blesse ȝe to þe Lord.

It is comounly seid þat a whal is þe moost fisch in þe see; and so by þis greet fisch ben undirstonden alle oþere fischis, boþe schel fische and scalid fisch, or of what kynde þat evere þei ben. Alle þei turnen to mannis help, and doon þe office þat God haþ ordeyned. And þus as beestis upon þe lond drawen in erþe to tempre her body, so fischis in þe flood drawen in watir to tempre hem. But as beestis ben sotiler þan ben fischis in her schap, so þei ben moore venemouse, moore anoyouse unto man; and þus fischis ben neer to elementis, and more religious for to ete, þan ben foulis or beestis of erþe, for þei ben neer mannys kynde. And ȝit þe first book of holy writt, þat men clepen Genesis, seiþ þat boþe fischis and foulis comen of substaunce of þe watir. And ȝit God schewiþ his craft to putt hem so fer a twynne, for þis lord can ordeyne of alle þingis as him likiþ. But watir is neer hevene in kynde þan is erþe, of which ben beestis; and þus boþe fisches and foulis kepen sum propirte of watir.

Benedicite omnes bestie et pecora Domino: Benedicite filii hominum Domino: Alle kynde of beestis and wandringe beestis blesse ȝe to þe Lord; and mennys sones blesse ȝe to þe Lord.

Here may we wyte þat þes beestis weren werkis of þe sixte day; and man was maad on þe same day, and of slyme of þe erþe, as fischis and foulis weren boþe maad of God. On þe fifþe day beestis ben moore general þan beestis þat goon on her feet; siþ wormes and addris ben beestis, but þei helpen not to mannis werk, but oþere beestis, þat drawen in þe plouȝ, and helpen to bere men, as hors. And it is needful to teche men to blesse to God bi gode werkis, as þese beestis taken lore of men, and serven to hem to mannis worschip.

Benedicat Israel Domino: laudet et superexaltet eum in secula: Þe folk of Israel blesse ȝe to þe Lord; herie it and overhiȝe him for evere.

Men ben holden to serve God by double servise here in erþe. Summe ben laboreris, as beestis þat þis song haþ spoken of;

and summe ben moore witti, as angels, and þese schulen serve God moore hiȝly. And for þis servise stondiþ moore in spirit, þerfore it lastiþ aftir doomesday. And Israel, þat is, man seinge God [See note at p. 57.] is not taken oonli for Jacob, but for al his kynde þat comeþ of him, and algatis for his goostli kynde.

Benedicite sacerdotes Domini Domino: Benedicite servi Domini Domino: Prestis of þe Lord, blesse ȝe to þe Lord; servauntis of þe Lord, blesse ȝe to þe Lord.

Among alle folk þat serven God as doon þe children of Israel, preestis schulden moost serve him, and teche oþere men to serve him. Þei shulden large Goddis servauntis, boþe in hem and in oþere men.

Benedicite spiritus et anime justorum Domino: Bene∣dicite sancti et humiles corde Domino: Spiritis and soulis of just men blesse ȝe to þe Lord; Holy and meke men of herte blesse ȝe to þe Lord.

In þis vers may ȝe se how no men but just men serven God meedfully, for to wynne þe blis of hevene. We moun se more in þese wordis how just men han two lyves; contemplatif and actif; and in boþe þes þei shulden serve God. We may se furþir how þes men þat God haþ ordeyned to blis ben here holy and confermyd, and meke algatis of herte.

Benedicite Anania, Azaria, Misael Domino; laudate et superexaltate eum in secula: Ananye, Azarie, Mysael, blesse ȝe to þe Lord; herie ȝe and overhiȝe ȝe him for evermore.

Siþin gode deedis, in Goddis myraclis, oblischen men moore to serve God, þese þre children schulden specialy serve God for hise ȝiftis. God sente his angel to hem and ledde hem saaf in þe furneys, and made þe erþe coold and good, and brente þe Caldeys wiþoute. What man schulde blesse God but þese þre þat weren þus holpen?

Benedicamus patrem et filium cum sancto spiritu; laudemus et superexaltemus eum in secula: Þe fadir and þe sone and þe holy goost herie we, and overhiȝe we him wiþouten eende.

Þis vers han Cristen men doon to, over þat it is in Danyelis

book, to teche þat þei shulden herie God as þese þre children of Israel; and specialy þese Cristen men þat have þus grace of God þat þei qwenchen þe flawme of synnes, as þese þre children bi myracle of God qwenchiden þe flawme of firis. For þis brennyng wiþ synne of soule is moore perelous þan þe toþir, and þerfore men schulden moore herie God for savyng fro þis brennyng. And oure Chirche haþ wittily specified first þe Trynyte, and aftir by a syngular name toold þe oonheed of God.

Benedictus es Domine in firmamento celi; laudabilis et gloriosus et excelsus in secula: Blessid artow Lord in þe firmament of hevene; and worþi to be heryed and glorious and overhiȝed for evermore.

Þis vers makiþ a knott to þis song of þes children, where we maken an opin schrift þat God is passingli blessid. Not þat God haþ nede to be blessid of us, for God is blessid in himsilf as myche as ony þing may be, and oure word and oure blessing may not alarge þis blessing of God; but by þis meke con∣fessioun and joie of Goddis blessing we hopen þat God wole blesse us, boþe here and in hevene.

[QUICUNQUE VULT: COMMONLY CALLED THE ATHANASIAN CREED.]

Quicunque vult salvus esse ante omnia opus est ut teneat Catholicam fidem. It is seid comounli þat þere ben þre credis. Þe first is Apostlis, þat men knowen comounly. Þat oþere is crede of þe Chirche þat declariþ þe former crede. Þis þridde crede is of þe Trynyte, þe whiche is sungun as a salme, and was made in Greek speche of oon þat is clepid Athanasie, and was aftir turnyd to Latyn, and sum deel amendid, and ordeyned to be seid at þe first hour [

With reference to the statement in the text, the following summary of the account given of this creed in the learned work of Dr. Harold Browne, Bishop of Ely (Exposition of the Thirty-nine Articles), may be not out of place.

Ecclesiastical writers, down to and including Baronius, assigned the creed to Athanasius without hesita∣tion. His authorship was first dis∣puted by Vossius and Ussher in the middle of the seventeenth century. The Frenchman, Qusnel, writing in 1675, gave it to Vigilius Thap∣sensis, an African bishop of the latter end of the fifth century; and to this hypothesis Cave, Pagi, Bing∣ham, and others assented. In 1693, a French divine, named Antelmi, made out a case of considerable strength in favour of assigning its composition to St. Vincent of Lerins. Lastly, Waterland, writing a few years later, strongly and most ably advocated the claim of Hilary, bishop of Arles in 429, to be con∣sidered the author.

Direct external testimony to the authorship there is none. But a variety of indications point, (as we saw was the case also with the Te Deum,) to the Church of Gaul as the source of its composition. The internal testimony, afforded by the peculiar cast of doctrine, and by significant omissions no less than significant statements, is said to fix the date at a period before the spread of Nestorianism, and after the appearance of St. Augustine's works on the Trinity, i.e. between 416 and 431. But if composed at that particular period, and com∣posed in Gaul, it is not likely to have had any other author than one of two men, Hilary of Arles, and St. Vincent of Lerins;—and Water∣land argues very ingeniously for the former.

] . Þis Salme

telliþ myche of þe Trynyte, and it is no nede ech man here to know it, siþ a man may be saved if þat he bileeve in God, and hope þat God wole teche him aftirward þat is needful. And so, as men seyn comounly, men bileeven in two maners. Summe bileeven expresly þat þer is but o God; and summe bileeven confusely, howevere God wole þat þei trowen; and if þei lyven on oþer syde riȝtly, as God wole þat þei lyven, þei ben in good wey aftir to come to blis. For our crede schulde be medelid wiþ love and bileeve, so þat bileeve tauȝte oure witt how good þat oure God is, and siþ þe Holy Goost tauȝte how we schulden love oure God. And herfore seiþ þis [So in U and Q; T has þe first salm.] salm, whiche is lesse þan gospel, þat, Whosoevere wole be saaf, it is needful bifore alle oþere þingis þat he hoolde þe comoun bileeve, for þerbi is man saved. And it seemeþ not inowȝ men to sey bi word þat þei trowe fulli as hooly Chirche trowiþ; for þus seyn Paynyms and manye out of þe bileeve; siþ men seien comounli þat all han sich bileeve. And so love and good liif ben needful to riȝt bileeve. And God forbede þat men bileeven þat ech man þat schal be saaf mut trowe expresly ech word þat here is seid; for feue or noone ben in þat staat, or Grekis or Lateyns. And ȝit to us falliþ, Englisch to telle þat litil þat we bileeven; for bileve is of truþe, þat is bifore oure langagis;

and, as we seyn, God ȝeveþ bileeve boþe to children and to men, alif þei ben not of power to lerne bileeve of her briþeren.

Quam nisi quisque integram inviolatamque serva∣verit, absque dubio in eternum peribit: Þis comyn feiþ is of þis kynde, þat but if ech man kepe it hool and unfilid, wiþ∣oute doute he schal perische wiþouten eende.

Þere ben summe þat trowen to oon article, and of anoþer article þei trowen þat it is fals, as Jewis and Paynyms trowen to o bileeve, and trowen not to anoþir, and þerfore þei failen in hool bileeve. And it is al oon a man to have noon [So in U; none, Q; on, T.] armes [armys, U.] , and to be woundid to þe deeþ on oon hoole of hise armes. And here may we se how bileeve is taken here for truþe þat men bileeven, groundid in God. And on two oþere maners men taken bileeve. Sum tyme bileeve is clepid a qualite, by which a man is namyd a trewe man in God, and þis bileeve is a maner of a trewe soule. On þe þridde maner is bileeve take for a þouȝt þat a man haþ in deede of þe first bileeve. And þus bileeve is liȝtist to falle fro a man. But we schulen undir∣stonde, þat manye men neden not to have opin knowleche of alle pointis of bileeve, but þei moten nedis bileeve þat þer is o God, and love him and serve him wiþoute synne dampnable. And þus men trowen generaly al þat is to bileeve, and failen in no poynt, as doon untrewe men. Oþere þat have moore witt of God, schulden trowe moore; and algatis ech man schulde kepe him fro fals bileeve, þat he trowe not contrarye to oure feiþ.

Fides autem Catholica hec est, ut unum Deum in trinitate, et trinitatem in unitate veneremur: Þis is comoun bileeve, þat ech man schulde trowe, þat we worschip o God in trynyte of persoones, þe which God is trinyte in oonheed of godheed; þat is to seie, we schal trowe þat þere is but o God, þe which God is þre persones, and þes þre persoones ben þe same God.

Neque confundentes [So Q, U; con∣fundantes, T.] personas, neque substantiam separantes. And þus schal we trowe, neþer medlynge þese þre persoones, ne departinge þe substance, of God in þese persoones.

Þat is to seie, we schal not trowe þat þe Fadir mai be þe Sone, ne þe Sone þe Holy Goost, ne þe Holy Goost þe Fadir; but þes ben þre persoones, þat noon is anoþir, ne part of anoþir; and alle þese þre persoones, and ech bi himsilf, be þe same substaunce, and so þe same God.

Alia est enim persona patris, alia filii, alia spiritus sancti; sed patris, et filii, et spiritus sancti una est divinitas, equalis gloria, coeterna majestas [So Q, U; magestas, T.] : Þere is oþir persoone of þe fadir, and oþir of þe sone, and anoþir of þe holy goost; but of þes þree persoones is o godheed, and evene glorie, and comyn magiste wiþouten eende.

We schal trowe þat þe Fadir is þis persoone of þe Fadir; and so þes oþere two persoones ben persoone of þe Sone and per∣soone of þe Holy Goost. So, alle if þese persoones ben oþere, and ech is oþir fro þe toþir, naþelees noon of hem is oþere fro þe toþir in kynde, siþ þere is o kynde comoun to hem alle. And so is o Godheed comoun to hem alle, siþ ech of þese and alle þes ben þe same God. And bi þe same skil alle þes ben even in glorie, and magiste of hem alle is lastinge wiþ∣outen eende, for þis glorie and magiste is not but þis Godheed. And so if men seiden þat þis same glorie and magiste were of þree persoones, þei seiden soþli and not contrarie herto. But glorie and magiste seyn sum tyme relacioun, whiche clerkis seyn ben dyverse in resoun.

Qualis pater, talis filius, talis spiritus sanctus: Whiche is þe fadir, sich is þe sone, and sich is þe holy goost.

In þis holy Trinyte is noon sich qualite as is in creaturis; but on sum maner mut we speke, to telle þis maner of God, which maner is not oþir þan God; for tungis failen in tellinge of God for þe excellence of him. And so it is toold aftirward, what is þis qualite of God, in which þes þre persoones ben ech evene to oþir.

Increatus pater, increatus filius, increatus spiritus sanctus: Unmaad is þe fadir, unmaad is þe sone, and unmaad is þe holy goost.

For alle þes þre persoones ben þe same God, which is wiþ∣oute

bigynnyng and also wiþouten eende; and so noon of þese þre persoones may be maad of nouȝt.

Immensus pater, immensus filius, immensus spiritus sanctus: Þe fadir is wiþoute mesure myche, and eke þe sone, wiþ þe holy goost.

For þer is a comyn greetnes of alle þes þre persoones, and it seiþ no quantite, ne streechinge of Goddis partis. For þis holy Trinitye is wiþouten ony part, but at ech part of þis world is þe holy Trinyte, and if þis world were more, þere were þe Trinyte, for God may not faile to be in place, ne to þing þat he haþ maad. But if þere were a voide place wiþouten hevene wiþoute mesure, God were everywhere in þis place; but þer is no sich voide place.

Eternus pater, eternus filius, eternus spiritus sanctus: Þe fadir is wiþoute bigynnyng, and also wiþoute eending, and so ben þe toþir two persones.

And so al þis Trynyte, siþ ech of þese is þe same God, þat may not be mesurid ne maad.

Et tamen non tres eterni, sed unus eternus; sicut non tres increati, nec tres immensi, sed unus increatus et unus immensus: And naþelees, if God be sich, þere ben not þre Goddis siche; for þere is but o God, of what kyn maner þat he be; and so þere ben not þre unmaad, ne þre þus grete, ne þre wiþouten eende; but alle þes þre persoones ben o God, þat is sich.

But here may men betere sey in Latein þe sotilte of þis matere, for articlis wiþ case, gendre, and noumbre helpen here for to speke. For alle þese þre persoones of God ben þus myche wiþoute eende; but þei ben not þre Goddis þat han siche quali∣tees, but þei ben þre persoones þat han sich propirtees.

Similiter omnipotens pater, omnipotens filius, omni∣potens spiritus sanctus; et tamen non tres omnipotentes, sed unus omnipotens: Also almyȝti is þe fadir, almyȝti is þe sone, almyȝti is þe holy goost; and naþelees not þre Goddis ben almyȝti, but o God is almyȝti.

We schal bileeve of oure God þat he is a sovereyn spirit, o kynde and o substaunce, o God and o beinge; and he is wiþout part, and fulli sich as we han seid; and þis God haþ

power to knowe himsilf, and to willen himsilf. Þis power is þe first persoone, þis wisdom is þe secunde persoone, and þis wille is þe þridde persoone; and alle þes þre ben o God. And so þes names, þat moten nedis acoorde to al þe Trinyte, ben seid singularly of oure God wiþouten part. And ȝit þes þre persoones of God ben Almyȝti, and alle God, siþ ech of hem is Almyȝti, but þe same Almyȝti God. And clerkis seyn þat God is Almyȝti, for if he wil þat ouȝt be doon, he dooþ it in his tyme, and þis may noþing do but God, for angels wolen þat þei ben made, but ȝit þei mai not make hemsilf. But alle þese persoones ben o kynde, þat is þus myȝti as we han seid. And þus seiþ þis crede aftir,—

Ita Deus pater, Deus filius, Deus spiritus sanctus; et tamen non tres dii, sed unus est Deus. Ita Dominus pater, Dominus filius, Dominus spiritus sanctus; et tamen non tres domini, sed unus est Dominus: So þe fadir is God, þe sone is God, þe holy goost is þe same God; and naþeless þer ben not þre goddis, but o God is alle þese þre. And so þe fadir is Lord, þe sone is Lord, and þe holy goost is Lord; and ȝit þere ben not þre lordis, but o Lord is ech of þese.

And þis roten resoun of men þat foolis maken wiþouten witt, is not worþi to be teeld for þe lewidnes þerof; if þis God be þis Fadir, and þe same God be his Sone, þanne is þis Fadir þis Sone, for o God is þei boþe. Þese foolis moten lerne filosofye, and how manye þingis may be a comoun þing.

Quia sicut singillatim unamquamque personam Deum ac Dominum confiteri Cristiana veritate compellimur, ita tres deos aut dominos dicere Catholica religione prohibemur. And to þis witt spekiþ þe crede, þat we ben nedid bi Cristen trouþe to graunte þat ech of þese þre persoones is ful God and ful Lord, and he þe same þat ech oone is; and ȝit we ben forfendid of God to sey þat þere ben þre goddis, or þat þese þre persoones ben þre lordis, bi general religioun. For o God and o Lord is comowne to þese þre persoones.

Pater a nullo est factus, nec creatus, nec genitus. Wiþ þis sentence þat is seid, is ordir bitwixe þese persoones. But þe Fadir is maad of noon, ne maad of nouȝt, ne bigeten; siþ þe Fadir is þe first persoone, þat may have no principle of his being.

Filius a patre solo est; nec factus, nec creatus, sed genitus: Þe sone is of þe oon fadir, not maad, ne maad of nouȝt, but borun.

And here clerkis mooten wake her wittis, and undirstonde two birþis. Þe first is not makynge of þing, but cause þerof wiþouten eende; as, if þe sunne were nevere maad, as errour of clerkis haþ seid ofte, ȝit þe sunne wolde cause his liȝt eiþer wiþinne or wiþoute. So þe first persoone of God bringiþ forþ þe secunde persoone as God, for power to knowe himsilf knowiþ himsilf fulli. And þis þing was wiþoute bigynnyng, and it may have noon eende aftir. And þis birþe or beringe is þe first þat may be, and of þis comeþ bodili bigetinge, whanne o kynde bringiþ forþ anoþir.

Spiritus sanctus a patre et filio; non factus, nec crea∣tus, nec genitus, sed procedens. And here moten men wake wel, to knowe how þis þridde persoone comeþ al oonli of þe firste, and we seyn þis Holy Goost comeþ boþe of þe Fadir and of þe Sone. For þis Fadir and þis Sone ben o principle of þis þridde persoone; and herfore we seien in þis crede þat þe Holy Goost comeþ of þe Fadir and of þe Sone, not maad, ne maad of nouȝt, ne bigeten, but comynge forþ. For as we teelden of double birþe, so þere ben two comyngis forþ; þis comynge forþ þat we tellen here is wiþoute bigynnyng and eending, but it is a bringinge [So in U; brynggyng, Q; bring, T.] forþ wilful of two persoones. And þus þei may not be o fadir, ne þis þridde persoone her sone; but bileeve techiþ us, þat as God knowiþ himsilf, for he may knowe him∣self, so for þese two þingis God restiþ in his owne wille, siþ God haþ good wille to himsilf, bi þis power and þis knowing. But undirstonde we not þes persoones as þre bodies, or þre substaunces, but as o symple substaunce þat is comoun to hem alle.

Unus ergo pater, non tres; unus filius, non tres filii; unus spiritus sanctus, non tres spiritus sancti. And herfore we moten nedis confesse, þat þere is o fadir, not þre fadirs, o sone, not þre sones, oon holy goost, not þre holy goostis.

And þus þer ben but þre persoones wiþinne in þe Godheed, al if manye ben wiþoute.

Et in hac trinitate nichil prius aut posterius, nichil majus aut minus; sed tote tres persone coeterne sibi sunt et coequales: And in þis trinyte is nouȝt bifore ne aftir, moore ne lesse, but alle þre persoones ben evene wiþoute bigynnyng and eende, and evene in power and in godheed.

Here moten men knowen, for heretikis, how þere ben two furþerhedis and two hyndirhedis also, þat men speken of in þis matir. For þe first furþerheed is forþerhed [From Q; om. T, U.] of comynge forþ, and þe toþer forþerheed is furþerheed of kynde. And in þis trinyte is þe firste furþerheed þat here is spoken, siþ o per∣sone comeþ of anoþir, and þere is ordir in þese persoones. Þe secunde furþerheed is not here, siþ o kynde is also þese þre, and þe same godheed; and þe same godheed is togydere Fadir and Sone and þe Holy Goost. And God wolde þat we Lateins amendide Grekis, suynge þe Sone, as we have amendid hem in þis point, addynge þe Sone to þe Fadir, and seyn sooþ þat þei ben o principle, bringynge forþ þe Holy Goost. But we failen to Goddis Sone in suynge þe manheed of him.

Ita ut per omnia, sicut jam supra dictum est, et [So in Q; ut, T, U.] unitas in trinitate, et trinitas in unitate veneranda sit. Qui vult ergo salvus esse, ita de trinitate senciat: And so we gaderen hem, as it is bifore seid, þat boþe oonheed in godheed, and trinyte in persoones, and trinyte in þis oonheed, be to be wor∣schiped overe oþere þingis. And whosoevere wole be saaf, þus feele he of þe trinyte.

If he feele not þus expresly, loke þat he feele þus in comoun.

Sed necessarium est ad eternam salutem, ut incar∣nacionem quoque Domini nostri Jesu Cristi fideliter credat: Bisyde þe godheed of þes þre persoones, is needful to knowe þe manheed of þis secunde persoone, and so trowe it truli.

For Crist is giaunt [So in U; gyaunt, Q; T has graunt.] of two substauncis, of godheed and of manheed, and bigynnyng of oure bileeve, of oure helþe, and oure blis; for hadde not Crist þus be man, we schulen nevere þus han be saved. And in Crist, boþe God and man, is heelþe

of mannys kynde. And it is hard to bileeve þe Trinyte, but it is moore hard to manye to bileeve two kyndis in o persone; for riȝt as in þe Trinyte þre persoones ben in o kynde, so in þe incarnacioun two kyndis ben o persone. And herfore techiþ oure bileeve,—

Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Jesus Cristus Dei filius, Deus et homo est. Deus est, ex substantia patris ante secula genitus; et homo est ex substantia matris in seculo natus. Per∣fectus Deus, perfectus homo, ex anima rationali et humana carne subsistens: Þerfore it is riȝt bileeve þat we bileeve and knowleche, þat oure Lord Jesus Crist, Goddis sone, is boþe God and man. He is God of his fadris substaunce, borne spiritualy bifore þe world, and he is man of his modirs substaunce, born and maad man in þe world.

And so he is parfiȝt God, as he was bifore þe world, and he is parfiȝt man, maad of a resonable soule and of mannis flesch. And so he is bicomen oure broþir, not maad of godheed and of flesche, wiþoute mannis soule in þis fleisch, ne of godheed and of his soule wiþouten verri body of man; but Crist haþ verri bodi and soule as oþere briþren þat he haþ, of þe same kynde þat þei ben, al if he myȝte not synne as þei.

Equalis patri secundum divinitatem, minor patre se∣cundum humanitatem. Here moten men lerne, for heretikis, how þei schulen speke in þis matir. For as trynauntis [truantes, U.] bigilen foolis in matir of þe Trinyte, so þei bigilen oþere trynauntis [truantes, U.] in þe incarnacioun of Jesus Crist. And herfore bileeve techiþ us what we schulden trowe of Crist, and how we schulden graunte of him þat falliþ to his clene manheed, and also to his clene godheed; siþ Crist is boþe þes two togidere, and so, evene to þe fadir bi his godheed, and lesse þan þe fadir bi his manheed.

And siþ Crist is þes two kyndis bi myracle and dyvers resoun, graunte we boþe þese of him, as we graunten of þes two kyndis. And siþ Crist is boþe God and man, graunte we þat he is evere wiþ þe Fadir, and þerewiþ lesse þan þe Fadir, for his godheed and his manheed is sich, and þese two ben not contraries.

Crist is evene wiþ þe Fadir, and Crist is lesse þan þe Fadir, *siþ Crist is boþe þees kyndes; but ȝif Crist were evene wiþ þe Fadir, and þerwiþ lesse þan þe Fadir,* [The words between asterisks are supplied from U: they are found also in Q, but om. in T.] bi þe same kynde of Crist, þanne two contraries folowiden him. And þus grauntiþ Crist in þe gospel, wiþoute cloutinge of oþere wordis, þat þe Fadir is moore þan he, and al þat þe Fadir haþ is his. And if we graunten to þis witt þat Crist is not evene wiþ þe Fadir, for his manheed is not evene, þis is not contrarie to þe toþer; as, sum man renneþ, sum man renneþ not.

Qui licet Deus sit et homo, non duo tamen, sed unus est Cristus: But if Crist be God and man, and so two kyndis, and boþe of hem, haþelees Crist is not two persoones, but oon,

Þat is boþe God and man, and þis persoone is godheed, and þerto it is manheed. And so schal we graunte of Crist wiþouten drede, bi þese two kyndis, boþe þat þat falliþ to his godheed, and þerwiþ þat falliþ to his manheed.

Unus autem, non conversione divinitatis in carnem, sed assumpcione humanitatis in Deum: Crist is o persoone, not by turnynge of Godheed into flesch, but bi takynge of manheed into godheed.

For Crist took manheed þat he bifore was not, and lefte not godheed þat he was evere. And ȝit godheed may not be man∣heed, alȝif þei ben o persoone.

Unus autem [Unus omnino, Q.] , non confusione substantiae, sed unitate persone: And þus, Crist is algatis oon, not by confusioun of his substaunce, but bi oonheed of his persoone, þat is þoþe þes two substaunces.

And so Crist bigan to be þis, but he bigan not to be per∣soone, as Crist was not twies persoone, ne [So U and Q; not, T.] twies man by his deeþ. And so þe godheed of Crist is not medlid wiþ his man∣heed, ne neþer of þese kyndis turneþ into oþir, but þese kindis ben hool in Crist.

Nam sicut anima racionalis et caro unus est homo, ita Deus et homo unus est Cristus: For whi? as a resonable soule and flesch is boþe o man, so in Crist boþe God and man is o persoone in Crist.

And so þis soule, þat is, þis man, is no part but al þis man, and þus soþli a man is spirit, and schal lyve aftir þat he is deed.

Qui passus est pro salute nostra, descendit ad inferos, tertia die resurrexit a mortuis.

And þus we graunten to enemyes þat Crist suffride for oure heelþe, wente doun into helle, and on þe þridde day roos fro deeþ. First he suffride bi his flesch, and wente to helle by his soule, and roos boþe bi his Godhede and bi his manheed þat he quikenede. But Crist left nevere to be þis spirit, al if he left oonys to be flesch. And þus he haþ power to put his liif, and to take it aȝein.

Ascendit ad celos; sedet ad dexteram Dei Patris omni∣potentis; inde venturus est judicare vivos et mortuos: And þus Crist stiede to hevenes, sittiþ on þe riȝt side of þe fadir almyȝti, and fro þens he is to come to deeme qwike men and dede.

Crist stiede bi his manheed, þat was moved bi his godheed, and passide manye hevenes, and restiþ evermoore in glorie, and at þe day of doom schal come to juge boþe qwike and dede, þe whiche han served him truly, and doon unkindeli aȝens him.

Ad cujus adventum omnes homines resurgere habent cum corporibus suis, et reddituri sunt de factis propriis rationem: To þis comyng at þe laste day schal al maner men arise, and ȝeve resoun to Crist of her owne dedis here.

Et qui bona egerunt, ibunt in vitam eternam; qui vero mala, in ignem eternum: And þes men þat han do goodis schulen go to liif wiþouten eende, and þes men þat han doon yvelis schulen go to fier wiþouten eende.

And we speken here of good and yvel, by hem þat dyen here in þese.

Hec est fides catholica, quam, nisi quisque fideliter firmiterque crediderit, salvus esse non poterit: Þis is general bileeve, þe which but if ech man trowe truly and stidefastly, he may not herewiþ be saaf.

And al if þis crede accorde unto prestis, naþelees þe hiȝer prelatis, as [popes cardinalis] [The words have been erased in Bodl. 288, but I have supplied them from U and Q.] and bishopis, schulden moore specialy cunne þis crede, and teche it to men undir hem.

Amen.

II. ÞE TEN COMAUNDEMENTIS.

[The following tract on the Ten Commandments is found in at least two different forms, beginning alike, but soon diverging. The one here printed is that found in the beautiful MS. Bodl. 789. The other may be seen in the following MSS., Laud 524, and Univ. Coll. 97. There are two other MSS., according to Shirley's Catalogue, at Dublin and in the British Museum; but I have not examined either closely.

The version found in the Laud and Univ. Coll. MSS. is considerably fuller than that here printed; but it is at the same time tamer, and less characteristic. It might have been written by any well-meaning priest living at the time, but the Bodl. MS. contains quite different touches. The attack upon non-preaching priests at p. 87, the assertion of the ultra-Puritan doctrine of dominion being founded in grace (p. 88), and the exhortation to the reading of the Scriptures (p. 90), if they do not prove the tract to have been by Wyclif, at any rate show it to be of Wycliffite or Lollard origin. Now not one of these passages is found in the mild and colourless commentary of the Laud MS. I am inclined to think that the author—and I see no reason why it should not have been Wyclif—found a pre-existing commentary, which he used as the vehicle for the introduction of his views. The tract is ascribed to Wyclif by Bishop Bale, under the title 'Compendium Decem Praeceptorum.']

ALLE manere of men schulde holde þe comaundementis of God, for wiþouten holdynge of hem may no man be savyd. And so þe gospel [So in BB; V has as þe gospel.] telliþ how oon askide Crist what he schulde do for to come to hevene. And Crist seide, ȝif þou wolt come to blisse, kep myn comaundementis.

Primum Mandatum.

Þis is þe firste maundement of God. God spak alle þiise wordis: I am Lord þi God, þat ladde þe out of Egipt, and

brouȝte þe out of servage, þere þou servedist men. Þow schalt not have bifore me alyen Goddis. Þow schalt noon ymage have, graven wiþ mannys hoond, ne no leeknesse in hevene ne in erþe ne in watris; þou schalt not loute hem, ne worschipe hem, for I am þe Lord þi God, a stronge gelous lovere; I visite wickidnesse of fadris into þe sones, þe þridde and þe ferþe of hem þat hatiden me, and I do merci unto þousandis of hem þat loven me and kepen myn hestis.

But, for manye men wenen þat þei kepe þiise maundementis, [Commentary.] and ȝit þei lyven þere-aȝens, þerfore men schulden wite þat what maner þing þat a man loveþ moost, he makiþ his god; and so, syþþe al synne stondiþ in love, everi heed synne is brekynge of þis heeste. And so þiise ten hestis ben as ten mirouris þat men may se hemsilf ynne. And siþen þei ben þre synnes, as Seynt Joon seiþ, þat enwrappeþ alle oþere, in þre maneris may a man breke þis maundement,—in þes þre, love of fleische, and love of eiȝe, and pride of liif. And so glotouns and lecchouris breken þis heeste; as Poul seiþ, þat þes glotouns makyn hire beli hire [Phil. iii. 19.] god. For God biddiþ þe feede þe in mesure, and ȝit þou passist þis mesure for lust of þi beli; þi fleische stiriþ þe moore to do þat þi fleische askiþ; and so þou makist falsli þi beli þi god. And on þe same wise þe coveytous man makiþ his maw∣met þe temporal goodis, as Poul seiþ þat averyce is service of mawmetis. And so þe proude man makiþ þe feend his god. Þus it is in dede, howevere oure mouþ blabre. And so preestis þat prechen moore to have a loos, oþir for wynnynge of worldli goodis, oþir lustis of hire beli, makyn fals leeknesse in hevene and erþe and water. And þus mai men knowe how þese maundementis ben brokyn, boþe of preestis and of seculeres. And so in trust of ymagis many ben disceyved, in hope of help or helþe in a maner neede, as þe olde lawe and þe newe witnyssen. Þe Dedis of Apostlis, in þe seventenþe chapiter, seiþ þus; Siþen God is Lord of hevene and of erþe, he woneþ not in templis maad wiþ hondis, ne he is worschipid wiþ mannys honde, for þat he haþ neede of any þinge þat man doþ, siþen he ȝiveþ unto alle liif, and wynde enspirynge, and al oþir þing. And of o þinge he made al mankynde for to inhabite on al þe face of þe erþe, and tymes and termes, or habitatioun; for to

seeke here God. For in him we liven, and in him we stiren, and we ben also his kyn, as poetis seyn. And siþþe we ben þe kyn of God, us auȝte not suppose þat þat perteyneþ unto God is like unto gold or silver or ston, of þe craft of gravynge, or of mannis hond-worchynge. For þat þing þat is hiȝe to men, is abhominacioun bifore God. But, for we knowyn him litil, we loven him þe lesse. And ȝif we undirstoode þe miȝt of þe Fadir, þe wisdoom of þe Sone, and þe goode wille or grace of þe Holi Goost, we schulden be war to kepe hem soundeli, for bodeli þingis distractiþ men to kepe hem riȝt. And þis is sumdeel þe resoun [corrected; rosoun in Bodl. 789.] of þe firste maundement.

2 Comaundement.

Þe secounde maner maundement of God perteyneþ to þe Sone. Þow schalt not take þe name of þi Lord God in veyn, neþþer in word neiþer in lyvynge. Eche man takiþ Goddis [Commentary.] name in veyn, þat sweriþ bi his name more þan is need. Crist techiþ in þe gospel to have oure wordis þus, ȝhe, ȝhe, and nai, nay, wiþouten ony ooþ. Þere he doubliþ his wordis, as if he wolde seie,—Ȝif ȝe seie ȝhe in ȝoure soule, seie ȝhe wiþ ȝoure mouþ, and be ȝe trewe men. For God techiþ bi Jeremie þe prophete, wiþ þre condiciouns it is leefful to swere. First þat þei be war þat þei swere treuþe, and þat þe cause of hire oþ be to schewe riȝt, and siþen, þat in jugement be it need to swere; and ellis schulde alle men kepe hem from oþis. For it is writen in Ecclesiasticus, þe þre and twenti chapitre, þere he seiþ þus; A man much sweringe schal be fulfilled with wickidnesse, and veniaunce schal not go awey fro his hous. For soþe wiþ werst ȝeldinge schal be fulfillid þe hous of him. But we schullen wite afterward, þat everi man beriþ þe name of God printid in his soule, for ellis he miȝte not be, as Seynt Austyn seiþ;—in þre þingis, mynde, resoun, and wille, and alle ben o substaunce. And so þe gospel techiþ þat þou schuldist on þre maners wor∣schipe þe name of þi God, þat þou hast wiþ þee. Þow schuldist love þi God of al þin herte, of al þi soule, and of al þi mynde.

Þanne þou lovest þi God of al þin herte, whanne þi witte and þi power is oonli set on him, þat everi eende of þi werk is worschip to þi God. Þou lovest God of al þi soule, whanne þou ordeynest al þi lif to worschip of þi God. Also þou lovest þi God of al þi mynde, whanne þou forȝetist not þus to þenke on þi God; but þenkinge is in dede as it is in mynde. On þis wise schulde men worschipe þe Trinite. And whanne a man doþ þat he schulde not do, or leveþ þat he schulde do, he takiþ in veyn þis hiȝe and holi name. For no man is maad but to serve God, in doynge his wille or suffrynge peyne.

III Mandatum.

In þe þridde maundement God biddiþ have mynde to halwe þin holiday. In sixe daies þou miȝte worche, and in þe sevenþe day is reste of þe Lord God. In þat day þou schalt do no servile werk, ne no werk of synne, þou, ne þi sone, ne þi douȝter, ne þi servaunt, ne þin hand-mayden, ne þi werk-beest, ne þe straunger in þin hous. For in sixe daies God made hevene and erþe, and al þat is þerinne, and restide in þe sevenþe day.

Now it were to wite how men schulen halwe and kepe [Commentary.] here holi dai. And siþ þe moost servile werk is worchinge of synne, eche man schulde on þe holiday kepe him out of synne, siþþe Crist himsilf seiþ þat hosoevere doþ synne makiþ himsilf servaunt to synne. And no þinge is worse þan þe occasioun. For we schulden spende þe holiday in heriynge of God, and ellis we synnen greetli in faylinge of his service; for þe moost hiȝe service þat man can serve God þerinne, schulde he schape him to do on þe holidai. But God wole þat freedom of his lawe be kept, and specialli as Poul techiþ. But be war þat þou kepe þiise four feestis principalli, Christemasse and Estre, Ascension and Whitsountide, and þe Soneday þourȝ þe ȝeer. For no feeste ne service is plesynge to God, but in as myche as it scharpiþ a man to love oure Lord Jesus Crist. For upon þe Sunday God made þe worlde, and on þe Sunday God roos fro deeþ to lyve, and on þe Sunday he sente þe Holi Goost; and, as clerkis seyn, upon þe Sundai schal be þe laste jugement þat ever man schal have. And Cristene men schulde leerne

bi techinge of priistis, and bisie hem devoutli on þe holiday to studie on virtues, and on þe ten comaundementis, and on þe sevene dedis of merci, bodili and goostli, and speke wiþ men, and specialli wiþ hem of hevenli þingis, and putte awai giles and wrongis and oþir synnes; and leerne we to love God in parfit charite, and eende þerynne.

Þe IIII Comaundement.

Þe fourþe comaundement is þis. Þou schalt worschipe þi fadir and þi moder, þat þou be longe lyved upon erþe, and þi neiȝbore as þi self. And whoevere loveþ his neiȝebore, loveþ his God, and dwelliþ in God and God in him. And so þes [Commentary.] twei braunchis of charite mowe not be departid, as Seynt Joon seiþ in his firste pistil. He þat loveþ not his broþir þat he seeþ wiþ eiȝe, how loveþ he his God þat he seeþ not? So as God haþ more resoun of love, for he made þe of nouȝt, and kepiþ þe, and mediþ þe. And herfore seiþ Crist, He þat loveþ his eldris moore þan him is not worþi of him. And he worschipiþ his fadir and moder as he schulde do, þat kepiþ hem in nede, boþe bodili and goostli. So schulde ech man understonde þis worschip as Poul techiþ. Ȝif þei ben nedi, helpe hem in resoun, but make not þi kyn riche to gete þe a name, if þei suffice to fynde hemsilf bi hir owene travail. For Crist cam of poore men, and leet his modir be poore, and his poore cosynes; and whanne þei askiden worschip and richesse of þe world, he denyede hem þat, and ordeynede hem passiouns; and bileve techiþ us þat he dide al for þe betere. And so schulde we serve him, ȝif we been his children, and love him moore þan þe worlde or oure veyne name.

Þe fifþe Comaundement.

Þe fifþe comaundement of God biddiþ, Þow schalt not sle þi broþir; and it is undirstonden of unskilful sleynge. And [Commentary.] here men seyn, þat men þat be killid bi mannis lawe been not slayn of men, but þe lawe sleeþ hem, and hire owene dedis. But witeþ wel, þis maundement is sibbe to many synnes. For

Seynt Joon seiþ, he þat hatiþ his broþir is a mansleer, ȝhe, ofte tymes moore to blame þan he þat sleeþ his bodi, for þe synne is moore. And bi þis skile a bac-bitere is a man-sleer. But, as clerkis seyen, upon sixe maneris is þis consent doon, and men schulden wel knowe it. He consentiþ to þe yvel þat wirchiþ wiþ þerto; he þat defendiþ and conseiliþ þerto; he þat bi whos auctorite is þe yvel don; or he þat wiþdrawiþ his helþe or scharp reprevynge, whanne he miȝte don it and schulde bi Goddis lawe. And among alle synnes bi whiche þe feend bigileþ men, noon is moore sutil þan such consent. And þerfore þe pro∣phetis of þe olde lawe tolden men hire periles, til þei suffriden deeþ; and in þis cause þe apostilis of Crist weren martrid, and we schulde, ȝif we were trewe men. But cowardise and de∣faute of love of God makiþ us sterte abac, as traytours don. And what trowen we of þe Cherche, þat sellen men leve to synne, and ȝiven hem leve to last þerinne for an anuel rente bi ȝere? And persones þat leeven to traveile in here office, bi power of lordis and ȝyvynge of money, ben suffrid to lyve þus wiþouten prechinge. And so ofte tymes ben priistis irre∣guler, for þe multitude of soulis þat þei sleen þus; and þis irregularite is moore for to drede þan irregularite chargid of þe worlde. For ofte tyme hit falliþ þat bi a medeful dede men been maad irreguler bi jugement of þe world, but bi þis irregularite ben priistis dampned of God.

Þe VI Comaundement.

Þe sixte comaundement is þis; Þou schalt do no lecherie, bodili ne goostli. Goostli leecherie is whanne a man forsakiþ [Commentary.] þe love of his God for love of a creature; and þis leccherie is moost for to charge, for no leccherie is synne but ȝif þis be þere. And syþen ech mannis soule schulde be Cristis spouse, what leechour þat synneþ þus synneþ in avouterie, for he brekiþ þe marriage þat schulde be bitwixte Crist and him. But bodili lecherie is hard for to vencuse or maistir, in men þat norschen [should be norischen.] here fleische stronge in kynde, for kynde meveþ to þe dede,

but not to þe synne. And heer seyn clerkis on þis wise, þat specialli in þis synne moot a man be coward, and fle occasioun þat meveþ to þis synne, and truste not in strenþe ne in witte. For what man was strengere þan Sampson? or who wiser þan David? or hwo moore witti þan Salomon his sone? and alle weren brent wiþ þe fier of lust. And if þou wolt be Cristis clene child, fle as Godis coward þe cumpanye of wymmen. Þe secounde medicyne þat helpiþ aȝens þis synne were to kepe þi bodi fro lusti fode, for fleisch þat is yvel fedde deliteþ þe lasse to þis synne. Þe þridde medecyne aȝens þis synne were a man to be bisy in clene occupacioun, for such lust comeþ not but if þouȝt go bifore. And þerfore occupie þi þouȝt and þi bodi in clene occupacioun, and so fle þis synne, and be Cristis spouse, and dwelle þerinne.

VII Mandatum.

Þe sevenþe comaundement is þis; Þou schalt do no þefþe,—siþþe God þi fader is treuþe; and ȝif he be þi fadir, þou schalt not noye þi broþir in bodi ne in godis; ne þou schalt not desire no godis of him unskilfulli, to have in harmynge of þi neiȝebore, pryve ne apeert. As comunes, bi false oþis in chaffarynge and in questis, up trust of absolucioun, or on feyned pardoun, þat dewe restitucioun þenkeþ nevere to ȝelde; and marchauntis bi usure, under colour of treuþe þat þei clepyn chevysaunce, to blynde wiþ þe puple,—for þe devyl schameþ to speke of þis þefþe,—and lordis, þat bi extorsiouns oppresse þe puple wiþ tyrauntrye and raveyne, aȝens Goddis lawe, not dredynge him þat is Lord of alle. So eche man in his degree is boundoun to serve God. And ȝif he wante þis service, he is no lord of goodis bi no trewe title. For he þat stondiþ in grace is verrey lord of þingis [See the prefatory notice.] ; and whoevere failiþ by defaute of grace, he failiþ riȝt title of þing þat he occupieþ, and unabliþ himsilf to have þe goodis of God. And so curatis of þe Chirche stelen þe goodis of God, þat comen in bi þe roof, and not bi þe dore, þat is Crist, ben nyȝt þeves and dai þeves of simonie

of benefices, and sillynge of sacramentis. And herefore seiþ Crist, herde of alle herdis, þat þiise ben stronge þeves and cursid of God. As Zacharie þe prophete seiþ, he sauȝ a book fleynge [Zech. v. 2.] in þe eire, þat was of twenti cubitis longe and ten of breede; and he axide þe aungel of God what it miȝte be, and he seide, It is þe curse of God þat goþ to alle þeves houses. And siþþe þis was sent for worldli goodis, þese Anticristis clerkis auȝten sore to drede, þat þus lurken under lordis, as þeves doon in wodis. Crist seiþ, þat may not lye, þat þiise ben þeves, siþen þei taken þe godis of Crist, wiþouten his leeve þat is cheef Lord, if ony suche been.

Þe VIII Comaundement.

In þe eiȝtþe comaundement Crist forbediþ alle men to speke fals witnesse aȝens here neiȝeboris. And þis is needful to execute þe lawe; for Goddis lawe and mannis lawe axen wit∣nesse, and of suche witnesse comeþ jugement of man; and falshede of witnesse makiþ fals jugement, and so errour in wit∣nesse strecchiþ ful fer. For many been diseritid and many been hangid by suche fals witnessis; and of þis spryngiþ mani fals eyres. Whoso witnessiþ fals, he witnessiþ aȝens treuþe; and siþþe God himsilf is treuþe, he witnessiþ aȝens God. And so, whanne he witnessiþ fals, he takiþ God to witnesse þat þat þing þat he seiþ is trewe and of God; and siþþe þat þing is fals, as muche as in him is he makiþ his God fals, and bringiþ him to nouȝt; for God may not be, but ȝif he be trewe. And þus beriþ noon fals witnesse but ȝif he reverse God. And alle þe seyntis in hevene and alle creaturis witnessen of here God aȝens him þat lieþ. But her seyn wise men, bi witnesse of seintis, þat þe craft of liynge is evere moore unleefful, for it comeþ but of þe feend, þat first made lesynge. And if it were leefful, it worschipide Crist, þe meene persone of God þat is þe firste treuþe. And þerfor I dar seie, bi witnesse of hevene, þat noȝt contrarieþ Crist moore þan doþ lesynge. So þat if a man miȝte bi a prive lesinge save al þis worlde þat ellis schulde perische, ȝit schulde he not lye for savynge of þis worlde.

Þe IX Comaundement.

In þe nynþe comaundement God forbedeþ þe to covete þi neiȝebores hous, ne noon oþere þingis þat ben unmevable; as ben suche þingis as ben not on lyve, ne of power to meve hemsilf fro o place to anoþir. For no man haþ wrongli eny suche godis, but grounde of his havynge be fals coveitise. And as a weed is wel purgid of a loond whan þe roote is drawyn away, so þiise foure maundementis ben wel kept whanne þe fals coveitise is fulli quenchid. And herfore seiþ Seynt Poul, þat þe roote of all yvelis is wickide coveitise in a mannys soule [The space of rather more than a page is here left vacant in the MS.] .

Þe X Comaundement.

Þe laste maundement of God is boden in þese wordis;—Þou schalt not desire þe wiif of þi neiȝebore, ne his servaunt, ne his maide, ne his oxe, ne his asse, ne no þing þat is his. And so in þis maundement is desire forboden, for ofte it falliþ þat þe synne is moore groundid in yvel wille þan þe dede wiþouteforþ. And herfore Crist oure hevenli leche forfendiþ suche desire.

And þus þese ten maundementis ben lawe surest of alle, and moost of autorite, and eke of moost nede. And siþþe þiise ten lawis techen al þe wille of oure Lord, þis lawe schulden be holden, and oþere lawis despisid, but if it be groundid in þis, and declare þis lawe. And so, siþþe lawe of þe emperoure, and lawe of þe pope, is worse bi a þousand part, þat letten know∣ynge and doynge of Goddis lawe [dele and] , and many men þenken þat Goddis lawe itsilf schulde be redde and leerned and sued in dede, for hope of hevenli mede and drede of peyne to come, as þe prophete seiþ.

If [What follows is an abridged translation of the twenty-eighth chapter of Deuteronomy. It does not agree exactly with either of the Wycliffite verions, but is nearer to the earlier one than to the later.] þou kepe þiise maundementis þat God haþ bedyn þee, þe Lord schal make þe heiȝer þan alle folkis of kynde, and þere schullen come upon þe al þiise blessyngis. Þou schalt be blessid

in citie and in felde, and þou schalt be blessid, and þe fruyt of þi wombe, and þe fruyt of þin erþe, and þe fruyt of þi bestis. Blesside schullen be þi bernes and þi rekis [Probably an error for relikis; the word in the Vulgate version being reliquiae. Laud 524 has releves.] ; þou schalt be blessid in goynge and out-goynge; þin enemyes þat risen aȝens þe schullen falle in þi siȝt. Bi o wei þei schullen come aȝens þe, and bi sevene þei schulen flee fro þi face. And upon þi werkis of þin hondis þe Lord schal bless to þee. And þe Lord schal opin his beste tresour, hevene, þat he ȝyve reyn to þi lond in his tyme. Þou schalt leene to many folkis, and þou schalt not borwe to oþer. Þe Lord þi God schal sette þe in þe heed and not in þe taile. Þou schalt be evermoore above, and not undir, if þou kepist þe comaundementis, and bowist noþer to þe riȝt side, ne to þe left side, ne hast not folwid alien goddis, ne heriede hem, ne worschipid hem. And ȝif þou kepist not þe comaundementis of God, as I have seide bifore to þe, cursid þou schalt be in feelde and in toun; cursyd be þi bernys, and cursid be þe fruyt of þi wombe, and þe fruyt of þin erþe, and of alle þi bestis, ingoynge and out-goynge. And þe Lord schal sende upon þe hunger and blamynge in to alle þi werkis, in whiche werkis þou hast forsakyn him. And þou schalt have pestilence and fevere, cold, and brennynge hete, and corrupt aier. And þe Lorde schal caste þe doun bifore þin enemyes, and be þi careyn etyn wiþ beestis and foulis. And þe Lord schal smyte þe wiþ biel [A note in the MS., in a hand of the same age, has here, biel, þat is a wounde.] of Egipt in þe part of þi bodi bi whiche þou seendist out þi filþeheed; scabbe forsoþe and ȝicche [The word in the Vulgate is prurigine.] , so þou mowe not be helid. Þe Lord schal smyte þe wiþ maadnesse, and blyndenesse, and woodnesse of þoȝt; and þou schalt grope in myddai, as a blynde man in derknessis. In alle tyme wrong chalenge suffre þou, and be þou born doun wiþ violence, ne have þou þat delyvere þee. A wiif take þou, and anoþer man slepe wiþ here; an hous bilde þou, and dwelle þou not in it. Plaunte þou a vyne, and kite þou no grapis of it; þin oxe be slayn bifore þee, and et þou not of it; and alle þin oþere

beestis to þin enemyes. Þi sones and þi douȝtris be þei takyn of oþir puple; þe fruyt of þin erþe, and alle þi traveilis, ete þe puple þat þou knowist not. And be þou evermore wrong chalange suffringe, and born doun alle daies. And þe Lord schal smyte þee wiþ moost yvel biel in knees and in sparlyveris [The first Wycliffite version reads sparlyvers and nol.] , and mowe þou not be helid fro þe sole of þe foot unto þe nolle [The first Wycliffite version reads sparlyvers and nol.] . And þi fadris and þou schullen serve to alien goddis, of tree and stoon. Muche seed þou schalt þrowe into þe lond, and litil þou schalt gedre, for wormes schulen devoure alle þi fruytis. Þe Lord forsoþe schal ȝyve to þee a dreedful herte and failynge eiȝen, and a soule wastid wiþ privey sorwe; þou schalt drede niȝt and day, and þou schalt not trowe to þi liif. Eerli þou schalt seie, Who ȝyveþ to me eeven? and at eeven, Who ȝiveþ to me eerlich? for drede of þin herte for þe þingis þat þou schalt see wiþ þin eiȝen. Ferþermore all þe veniauncis þat ben not writen in þe volym of þis lawe, þe Lord schal bringe upon þee, to þe tyme þat he have alto trodyn þee. And ȝe schulen leve fewe in noumbre, þat weren bifore as sterres of hevene for multitude, for þou herdist not þe word of þi Lord God.

III. THE PATER NOSTER.

[It has been shown in the Introduction to this volume that there is no valid reason for connecting this tract, or the short commentary on the Ave Maria which follows it, with the other pieces included by Dr. Shirley under the general title of Speculum Vitae Christianae, the authorship of which has been clearly traced to Archbishop Thoresby. The authority of Bale, such as it is, may, I think, be produced in favour of ascribing this tract to Wyclif. In his longer list we find, Super Oratione Dominicâ, inc. 'Docet nos Dominus Jesus Christus.' This commencement is sufficiently near to that of the tract before us to make it probable that the same work is referred to, especially as it is immediately followed in all the four MSS. (V, Y, CC, GG) which contain it, by the tract Super Salutatione Angelica, or on the Ave Maria, the first words of which, as given in the Catalogue of Bale, manifestly agree with those of the extant work. Again, the tract on the Ave Maria, with which in all the MSS. this tract on the Pater Noster is so closely linked, bears in the Harleian text the name of Wyclif. No internal evidence points to Wyclif or any one else; but the fine con∣cluding passage proves the writer, whoever he was, to have been a man of an elevated way of thinking.

The text is founded on a beautifully written MS. in the Bodleian Library (Bodl. 789).]

WE schal bileve þat þis Pater Noster, þat Crist himsilf tauȝte to alle Cristene men, passiþ oþere prayers in þese þre þingis; in auctorite, in sotilte, and profit to Cristis Cherche. It passiþ in auctorite,—for Crist, boþe God and man, made it for Cristene men to usen it; and he is moost of auctorite, as oure bileve techiþ. And heerfor þe Gospel of Mathew seiþ þat Crist baad us praie þus. It passiþ also in sotilte,—for we schal un∣derstonde þat in þese seven askingis is [ar, Y.] sotelli conteyned alle

poyntis of þe worlde in whiche lieþ any witte; and so schortli to comprehende so muche witte in pleyne wordis, is a sotilte of God passynge witte of men. Þe þridde, we schal suppose þat no praier in þis world be moore profitable to man, siþe Crist himsilf heriþ alle.

Þe firste askynge of þe Pater Noster stoondeþ in þese [The first peti∣tion of the first part.] wordis;—

Oure Fadir þat ert in hevenes, halwid be þi name:

In whiche wordis we mowen leerne, þat men worþi to be herd moten be knyt togidere in charite and meeknesse of herte. Siþþe alle þe holi Trinite is fadir of us alle, and holi Cherche is oure moder, we schulden love ase breþeren. And siþþe God is so hiȝe in hevene above alle his angelis [So Y; V has aunglis.] , and we ben so lowe in erþe, wrappid wiþ many mischeves, we schulden bi resoun be meeke and buxum to þis Lord, and meekli praie to oure fadir þat halwid be his name; so as his name is holi in himsilf, so be his name halwid and stedefast in oure soule. For whanne oure soule was maad to þe leeknesse [lyknesse, Y.] of þe Trinite, Goddis hiȝe name was preentid þerinne.

Þe secunde axynge of þis praier stoondiþ in þese wordis; [The second petition.]

Þi rewme come to þee; into þe blisse of hevene. And as þe ferste axynge answeriþ to þe Fader, so þis secunde askynge answeriþ to þe Sone. For he is þat noble man þat cam doun unto þe erþe to gete him a rewme, and aftir tournede aȝen. Þe rewme of þis Fadir is clepid holi Cherche, þat at þe day of doom schal go hennys to hevene.

Þe þridde askynge seiþ þus; [The third petition.]

Þi wille be doon; as it is fulli doon in hevene, so be it doon and [om. Y.] in erþe:

And þis þridde askynge answeriþ to þe Holi Goost, for he is good love of þe Fader and þe Sone. And al ȝif þese askyngis moten needli be fulfillid, neþeles mannys soule, lift up wiþ charite, is wiþ desire hiȝed wiþ God, and þat is a praier. Þus we seien, blessid be God, and oþer þingis þat nede moten be. And þes þre askyngis be to þe holi Trinite. And þerfore we schapen oure wordis oonli to God.

Þe secunde part of þis praier conteyneþ foure askyngis. First we prayen oure fader,— [The first peti∣tion of the second part.]

To ȝive us oure eche days breed to day:

And þis may be understonden wel on þre maneris togedre, as Seynt Austyn seiþ [S. Aug. De Sermone Domini in Monte, lib. ii. cap. 7: 'Panis quo∣tidianus aut pro iis omnibus dictus est, quae hujus vitae necessitatem sustentant, de quo cùm praeciperet, ait, Nolite cogitare de crastino; ut ideo sit additum, Da nobis hodie: aut pro sacramento corporis Christi, quod quotidie accipimus: aut pro spiritali cibo, de quo idem Dominus dicit, Operamini escam quae non corrumpitur.'] , bi wit of God Almiȝti. First we asken oure bodili foode, for to serve oure fader; after we aske þe sacrament, to have mynde of oure fader; and after we asken Goddis woord, to fede wiþ oure soule. And for we have neede of alle þes eche day, þerfore Crist clepeþ hem, oure eche dayes breed. And for we shulden be trewe and ete oure owene breed, and not wiþ wrong ete oure neiȝeboris breed, þerfore Crist techiþ us to aske of him oure breed. And for Crist wolde þat oure hope were fresshid in him, oure þoȝt and oure mynde and al oure desiir, þerfor he biddiþ us aske þis mete of him to day.

Þe secunde askynge of þis part is seid in þese wordis; [The second.]

Forȝif us oure dettis, as we forȝive to oure dettouris:

Þe dette [dettys, Y.] þat we owen to God ben service þat we owen to him; and as ofte tyme as we faylen we rennen in dette of peynes; and but God forȝive us þis dette of oure synne, we be not worþi to have ouȝt of oure fader. And, for God wole þat we loven oure breþeren, he knyttiþ to a condicioun under whiche we asken þis boone, þat he schulde forȝive us oure dette as we forȝeven to oure dettouris. So if we ben unmer∣ciful to men þat aren oure dettouris, truste we to oure fader þat he wol punysche us; and so we prayen oure hiȝe juge aȝens oure owen heed. But understonde we wel, þat we may leeffulli aske of oure breþeren dette of erþeli þingis, but þis askynge moot be in resoun and charite, and þanne it is for love and profit of oure neiȝebore. And here mote we fle boþe rancour and hate and envye to oure neiȝebore, wiþ oþere schrewide castis.

Þe þridde askynge of þis part seuþ in þese wordis;

Leed us not into temptacioun: [The third.]

Soþ it is þat Crist was temptid, and God temptiþ man for love, but hard it is and grevous peyne to be lad into temp∣tacioun. Whanne [ffor whan, Y.] a man of his folie falliþ into þe myre of synne, riȝtful jugement of God wol make him synke deppere. And herfore we prayen oure fader þat he lede us not in to temptacioun, leste we comen nevere out.

And herfore þe laste askynge of þis part is seid in þiise wordis; [The last.]

But, gracious Fader, delyvere us from alle yvel:

Þe werste yvel of þis worlde is wickidnesse of synne, siþþe a man for no þing schulde willen to synne, siþþe for þis worlde, ne nouȝt þat is þerinne, schulde any man do synne. But siþþe summe synnes ben moore worse [moche worse, Y.] þan oþere, in þis last askynge we prayen delyverement [delyveraunce.] of þe worste. Þe werste is þe develis synne, þat man dieþ ynne wiþouten repentaunce, þat evere schal be punysschid; and þis þe gospel clepiþ synne aȝens þe Holi Gost. God for his grete merci kepe us fro þis yvel, and þanne schal we have everlastynge freedam.

In [All that follows, to the end of the tract, is wanting in the Lam∣beth MS.] þe eende of þe Pater Noster, AMEN is the signet of þe Lordis praier, whiche word þe Ebru translatoure, Aquyla [Aquila, concerning whose life all that we know is derived from the work of St. Epiphanius De Ponderi∣bus et Mensuris, was a native of Sinope, who became first a Chris∣tian, and then a Jew, and to please his new co-religionists, made an exceedingly literal translation of the scriptures of the Old Testament from Hebrew into Greek, about the end of the first century of our era. Of this version unfortunately only some fragments exist. See the article 'Aquila' in the Biographie Générale.] , [The compre∣hensiveness and universal significance of the Lord's Prayer.] interpretid, 'and þe Lord confermede.' Ciprian [There are no expressions in St. Cyprian's treatise De Oratione Dominicâ, as found in modern edi∣tions, which exactly correspond to those quoted in the text.—Since writing the above, I have found the passage quoted in the text in one of St. Augustine's letters, Epist. CXXX. cap. 12. 'Quae libet alia verba dicamus, quae affectus orantis vel praecedendo format ut clareat, vel consequendo attendit ut crescat, nihil aliud dicimus quam quod in ista Dominica Oratione positum est, si recte et congruenter oramus.'] on þe Pater Noster seiþ, whatevere oþir wordis þe desire of him þat praieþ fourmeþ in bifore-goynge, þat it be cleer, oþir addiþ afterwarde, þat it encreesce, we seie noon oþir þinge þan þat is conteyned

in þe praier of þis Lord, ȝif we praien riȝtli and covenabli. For whanne a man seiþ, Lord, be þow glorified in alle folkis as þow ert glorified in us, what oþer þing seiþ he þan þat, Þi name be halwid? And whanne a man seiþ, Lord, schewe þi face to us, [Ps. lxxx. 3.] and we schulle be saaf, what oþer þinge seiþ he þan þat, Þi rewme come? Whanne a man seiþ, Lord, dresse my steppis up [Ps. xvii. 7.] þi spechis, what oþir þing seiþ he þan, Þi wille be doun? Whanne a man seiþ, Lord, ȝif not povert ne richessis to me, [1 Kings iii. 11.] what oþer þing seiþ he þan þis, ȝif us to-day oure eche daies breed? Whanne a man seiþ, Lord, have mynde of David and [Ps. cxxxii. 1.] of al his myldnesse, and, Ȝif I have ȝolden yvelis to hem þat ȝolden yvelis to me, falle I voyde fro myn enemyes, what oþer þing seiþ he þan þis, Forȝive to us oure dettis, as we forȝyven to oure dettoures? Whanne a man seiþ, Lord, do awey fro me þe coveitise of þe wombe, what oþir þing saiþ he þan þis, Leed us not into temptacioun? Whanne a man seiþ, My God, delyvere me fro myn enemyes, what oþir þing saiþ he þan þis, Delyvere us from yvel? And ȝif þou rennest aboute bi alle þe wordis of holy praieris, þou schalt fynde noþing whiche is not conteyned in þis praier of þe Lord. Whoevere seiþ a þing þat may not perteyne to þis prayer of þe gospel, he praieþ bodili and unjustli and unleeffulli, as me þenkiþ. Whanne a man saieþ in his praier, Lord, multiplie myn richesses, and encreese myn honouris, and seiþ þis, havynge þe coveitise of hem, and not purposynge þe profit of hem to men, to be bettir to God∣ward, I gesse þat he may not fynde it in þe Lordis praier. Þerfore be it schame to aske þo þingis, whiche is not leefful to coveyte. If a man schameþ not of þis, but coveytise overcomeþ him, þis is askid, þat he delyvere fro þis yvel of coveytise, to whom we seyn, Delyvere us from yvel.

HERE ENDIÞ ÞE PATER NOSTER.

IV. ÞE PATER NOSTER.

[The only ground for ascribing the following treatise to Wyclif, besides internal evidence, is the fact of its being found in a volume of Wyclif's sermons at Wrest Park. (See Shirley's Catalogue, No. 64, English works). The style much resembles, I think, that of Wyclif. There is a remarkable passage near the end, where the writer speaks of the obstacles thrown in the way of those who were endeavouring to preach the gospel generally among the people, but mentions no definite forms of persecution. Hence I should judge that, if by Wyclif, this treatise is, compared with most of his English works, of early date, composed after he had sent out the 'poor priests,' but before persecution had commenced.

Two other copies, for the knowledge of which I am indebted to Mr. Bond and Mr. Furnivall, have come to light since the appearance of Dr. Shirley's Catalogue; one at the British Museum (Harl. 2398), the other in the possession of Mr. Corser. The present text is taken from a correct transcript of the Harleian MS., made by Mr. Brock.]

SYþþþE þe Pater Noster is þe beste prayer þat is, for in it mot [Introductory.] alle oþer prayers be closed yf þey schulle graciouslyche be hurde of God, þerfore scholde men kunne þis prayour, and studie þe wyt þerof. And syþþe þe treuþe of God stondeþ nouȝt in one langage more þan in anoþer, bot whoevere lyveþ best, techeþ best, pleseþ most God, of what langage evere he be, þerfore þis prayere, declared en Englyssche, may edifye þe lewede peple, as it doþ clerkes in Latyn. And syþþe it is þe gospel of Crist, and Crist bad it be preched to þe peple, for þe peple scholde lerne and kunne it and worche þerafter, why may we nouȝt wryte in Englyssche þe gospel, and oþere þynges declaryng þe [An apology for the use of English.] gospel, to edificacion of Cristen mennus soules, as þe precheour telleþ it trewelyche an Englyssche to þe peple? For by þe same

resoun þat it scholde nouȝt be wryte, it scholde nouȝt be preched. Þis heresye and blaspheme scholde men putte oute fro here hertes, for it spryngeþ up by þe fende, þer as Crist seyþ, þe fende is fader of lesynges. And so þe kynreden of Pharyseys is cursed of God, þat loveþ nouȝt Jesus, as Seynt Poul seyþ, bot letteþ þe gospel to be lerned of þe peple. For yf þer be any sotilte lyȝtere þan oþer, for to kunne a crafte þat is nedeful, he þat can þis sotilte and wol nouȝt teche þe lerner able þerto, he is cause of his unkunnyng. And so wrytyng of þe gospel in Englyssche, and [From EE; om. DD.] of goede lore accordyng þerto, is a sotilte and a mene to þe commune peple, to kunne it þe betere. Who loveþ lasse Crist? who is acursid of God, bot he þat letteþ þis mene? for he is Sathanas contrarie to Crist. Bot þes wyckede kynrede wolde þat þe gospel slepte; bot, for þey bere þe name of Crist, þey preche somwhat þerof. And þus dude þe Machamete and Surgeus þe monk, whanne þey made a lawe after þer owene malys and toke somwhat of þe gospel to a fleschlyche understondyng, so þat þurghe þe lore of hem heþene folk to þis day beþ oute of here byleve. And þus þis evele kynredene [kynrede, EE.] telleþ nouȝt hollyche þe truþe of þe gospel, for þey leveþ contrariouslyche þerto [as her dedes shewen] [From EE; om. DD.] ; and Crist byddeþ his children deme after þe werkes.

Leve we now þis mater, and speke we of þe Pater Noster [The Lord's Prayer contains seven petitions, of which three relate to God, and four to man.] þat Jesus Crist made. Þis holy prayer is ful of wyt, and conteyneþ vij axynges. Þe fyrste axynges answereþ and per∣teyneþ to þe worschep of þe Godhede. Þe firste perteyneþ to þe Fader, to whom power is apropried, of whom, as seyþ holy wryt, is alle power in hevene and in erþe. And þe secunde answereþ to þe Sone, to þe whiche wysdom is apropried; as Seynt Poul seyþ, In him beþ alle tresoures of kunnyng and of [Col. iii. 3.] wysdomhud. Þe þrydde answereþ to þe Holy Gost, to wham is apropryed love; and þerfore seyþ Seynt Jon, God is charite, [1 John iv. 16.] and he þat dwelleþ in charite dwelleþ in God, and God in him. And þe oþer foure axynges perteyneþ to profyȝt and helþe of mankynde, boþe gostlyche and bodylyche. And so þis blessede prayer passeþ alle oþere in þre speciale poyntes, in

auctorite, in sotylte, and profyȝt to Cristes Churche. In auc∣torite [Its high and unique au∣thority.] it passeþ, for Crist, boþe God and man, made it, and tauȝte it his disciples; and syþ he is þe wysdom of þe Fader, men scholde hertelyche love þis prayer by cause of þe makere, and wyt conteynede [So in EE; þat conteyneþ, DD.] þer-ynne. In sotylte it passeþ, for in so schort a prayer is conteyned so muche wyt þat no tonge of man may telle it al here in erþe. And syþþe a craft of gret sotilte is muche y-preysed of worldlyche men, muche more scholde þis sotylle gospel, þis worþy prayer, be loved and preysed of Cristes dere chyldren. It passeþ oþer prayers in prophyt to holy Churche, for al þyng þat nedeþ to a man gostlyche and body∣lyche, is conteyned in þis prayer. And syþþe it is so schort, and so muche medelyd þer-ynne, to hem þat beþ of goed wylle, none excusacioun is to man rekened in þis prayer.

Wherfore, whenne þe disciples axede Crist how þey scholde praye, Crist seyde to hem, þey scholde nouȝt wylne to speke muche as heþene men doþe; þey weneþ [the whiche weren, EE.] to be yherde in here muche speche. Wille ȝe nouȝt þer-fore, seyþ Crist, be lyche to suche men. Bot whanne ȝe schulle praye, seyeþ þus, Fader oure þat art in hevenys, yhalwed be þy name. And so he tauȝte [It should be taught, as Christ taught it, in the lan∣guage of the people.] hem oute þis prayer; bot be þou syker, noþer in Latyn noþer in Frensche, bot in þe langage þat þey usede to speke, for þat þey knewe best. And here is a reule to Cristen men, of what lan∣gage evere þey be, þat it is an heye sacrifice to God to kunne here Pater Noster, þe gospel, and oþer poyntes of holy wryt nedeful to here soules, and þey to do þer-after, wheþer it be ytolde to him or wryten in Latyn, or in Englyssche, or in Frensche, or in Duchyssche [Duche, EE.] , oþer in eny oþer langage, after þat þe peple haþ understondyng. And þus clerkes scholde joye þat þe peple knewe Godes lawe, and travayle hemself busylyche, by alle þe goede menes þat þey myȝte, to make þe peple knowe þe treuþe. For þis was þe cause þat Jesus Crist bycam man, and suffrede deþ on þe croys, so þat by kepyng of his lore þe peple myȝte ryse fro deþ, and come to þe lyf þat haþ none ende. And yf any clerke wolde contrarye þis, who schal be dampned bot suche a quyke fende?

Þerfore þe sevene askynges of þis prophetable prayer scholde men lerne, and reule hemself þerafter.

Þe firste askyng, þat is answerying to þe Fader, is seyde on [The first petition of the first part; three points of difficulty.] þis maner, Fader oure þat art in hevenes, yhalwed be þy name. Of þis wytty lore of Crist may be meved þre questions. Þe [First point.] firste, why we seye oure Fader, and nouȝt my Fader. Þe secunde, why we seye, þat art in hevenes, raþer þan, in hevene. Þe þrydde, why we seye, halwed be þy name, seþþe þe name of God in himself may nouȝt be appaired noþer amended.

As to þe firste, we schulle ywyte þat Crist, whanne he tauȝte ous to seye oure Fader, he betoke ous mekenesse, and bad ous fle pryde, and þat we, so lowe and so synful wrecches, whanne we hadde mynde of heynesse and þe power of oure God, and þerto of grete grace of þis ryche Lord, we scholde love him þe more, and myldelyche aske of him, as þe childe of þe fader, þyng þat ous nedeþ. For þe grettere þat a lord is, and þe more gracious þat he is to pore men, þe more he is to be loved. And þerfore seyþe Crist, Lerneþ of me, for I am meke and mylde of herte, and ȝe schulleþ fynde reste in ȝoure soules. Wherefore we alle scholde be meke, and specialyche prestes, and nouȝt boste of here holynesse and goede dedys þat þey supposeþ þat þey have ydo, but wylne for to have of gode dedys of here broþeryne, as here broþeryne desyreþ to have part of herys, and so sulle þey nouȝt to oþere part of here meritys, namore þan þey wille bye part of oþer mennes. For boþe it is symonye, and also it longeþ to God to partye suche meritys, and it is nouȝt in erþelyche mannes powere. Late God þerfore dele [hit] as him lykeþ. Þus techeþ God in þe gospel, and seyþ þus, Whanne ȝe have do alle þyng wel, seyeþ, we be unprofet∣able [Luke vii. 10.] servantȝ. And þus knowynge oure owen wyckednesses mekelyche in þis prayer, we schulde clepe God oure Fader, and nouȝt my Fader, by stynkynge pryde holdyng ous self worþyer to God þan oþer trewe men.

As to þe secunde poynt, why we seye þat art in hevenys, [Second point.] raþer þan in hevene, we schulle understonde þat hevenes in þis place beþ understonde Cristen mennes soules, þe whiche, as holy wryt seyþ, beþ þe seeles of God. And so alle þylke þat schulleþ be in blysse after þe dome, ryȝtwyslyche may be cleped

holy Churche. But now holy Churche is seyd to be disposed on dyvers maners. First it fyȝt here in erþe, and resteþ nouȝt clerlyche fro synne, bot ȝit by travaile and sorwe of herte desyreþ to come to blysse; wherefore it is ryȝtfullyche yclepyd þe fyȝtyng Churche. To þis Churche spekeþ Crist, and seyþ, Beþ stronge in bataille, and fyȝteþ wiþ þe olde serpent, þe devel, and ȝe schulle take everlastyng kyngdom. On þe secunde manere is þe Churche yseyd to be disposed, for þulke þat beþ passed out of þis worlde, and ȝit beþ nouȝt come to reste of lyf in blysse, bot resteþ in purgatorie, and suffreþ peyne for synne, abyding [So in EE; abydeþ, DD.] þe mercy of God to delyvere hem out of peyne. And whanne þe Churche is þus disposed, it is ycleped þe restyng Churche; and her-of spekeþ Seynt Poul whanne he seyþ þat fuyr schal preve þe worke of everyche. On þe þrydde manere [1 Cor. iii. 13.] is holy Churche yseyd to be disposed, for þulke þat beþ ypassed fro sorwe and payne to joie everlastyng, have overcome þe synne and sorwe of þis worlde, and beþ passed payne, þat comeþ bot for synne, and have wonne þe reste of everlastyng blysse; and herefore it is ycleped þe Churche of overcomyng. Of þis [So in EE; þus, DD.] Churche spekeþ þe prophete and seyþ, Seyntes schulle [Ps. cxlix. 5.] joye in glorie. And so al holy Churche schal be overcomyng after þe day of dome, and be oute of myschef of þe worlde and alle oþere paynes, and be in joye wiþ here spouse Crist Jesus, þat techeþ man to be meek, and to suppose oþere as goed or betere þan he, by þe dedys þat he seeþ reuled by Cristes lawe; and so to seye mekelyche in prayer, Oure Fader þat art in hevenes, and nouȝt in hevene, as yf he supposeþ nouȝt his broþer as goed as himself.

As to þe þrydde questioun, how þe name of God [may be [Third point.] halowed, we shuln understonde þat þe name of God] [From EE; om. DD.] in himself may nouȝt be holyer þan it is, and ȝit it is seyd to be maad holy whenne Cristen mannes soule [So in EE; mennes soules, DD.] , lyche þe holy Trinite, is reuled by brennyng love after Cristes lawe. For take a berille-ston, and holde it in a cleer sonne, and so þat ston wol take hete of þe sonne, and þanne maist þou wiþ tendre gete fuyre of þat ston, to do þerwiþ what þe nedeþ. Ryȝt so put al þy mynde, al þy

soule, to þe verray sone of Crist Jesus, and þou schalt cacche hete, and brennyng love to þy God, and þou schalt have lyȝt of understondyng by þe techyng of his lawe, as muche as is nede∣ful to þe, and ensample of goede lyvyng to þy neyȝebores bysyde. And ryȝt as þe berille-ston take nouȝt hete for to ȝeve lyȝt bot by þe sonne, and þe sonne schyne nouȝt in þe berilleston for to make himself bryȝtere or hattere, bot þat þe berille may take hete and ȝeve lyȝt by þe sonne, ryȝt so Crist techeþe ous nouȝt to praye þat his name be halewed, for þat we scholde make him more holy in himself, bot þat we þurghe presyng of him, and trewe reulyng after his lawe, mowe be maad holy and brennyng in charite to God and to oure even Cristen; as þe tendre [So in EE; untendere, DD.] wex makeþ no preynte in þe seel, bot þe seel makeþ a preynt in tendere wex. Also þes proude clerkes, symoniours, silleres of pardoun and indulgences, of confessiouns and oþer holy dedys, false law∣yours, wyckede juriours [jurours, EE.] and cursede advocatȝ, disseyvable notaries, and alle fals aquestis [questis, EE.] , grete swerers, vengeable fendes, proude men, and coveytous glotouns, and lecheours, bacbiters, and pursuers of Godes trewe servantȝ, and oþer suche lymes of þe fende, may nouȝt medefullyche seye, Fader oure þat art in hevenes, yhalwed be þy name, tylle þey amende hem of here evel lyvyng. And þerfor seyþ Crist in his gospel, Nouȝt every man þat seyþ to me, Lord, Lord, schal entre into þe kyngdom of hevenes, bot he þat doþ þe wil of my fader schal entre into þe kyng∣dom of hevenes.

Þe secunde part of þis worþy prayer, þat in a maner is [The second petition.] apropried to þe Sone, is seid in þes wordes, Come to þe þy kyngdom. Þe kyngdom of God in holy wryt is understonde on dyvers maners; and so here it may ryȝtlyche be take for þe fyȝtyng Churche, þe whiche wolde desyre to regne in blysse wiþ Jesu Crist her spouse, as sone as it is his wille. For upon þis condicion we scholde desyre, as Seynt Poul techeþe ous, to [Phil. i. 23.] passe out of þis wrecchede lyf and come to þe blysse evere∣lastyng, for þat is muche betere. And syþþe Crist is þat noble man þat cam fro hevene into þe lowe erþe, to take ous for his [So in EE; fro þis, DD.]

kyndom, þat byfore were y-lost þurghe Adamis synnes, and þat suffrede deþ on þe rode-tree, and bouȝte ous alle aȝen to joye of þe Fader, for savacioun of mankynde, wel may þe trewe Cristen peple be clepyd Godys kyngdom. And ryȝt as we beþ tauȝt in þe fyrst axynge, to destroye pryde by verraye mekenesse, whanne we seyeþ, Fader oure þat art in hevenys, halewede be þy name, ryȝt so we beþ ytauȝt in þys secunde axynge to de∣stroye envye aȝens oure evene Cristen wiþ parfite charite, whanne we seyeþ, Come to þe þy kyngdom. And as it is nedeful in þe firste axynge specialyche to have parfyt feyþ, þat God oure Fader is in hevenys, so it nedeþ specialyche in þis secunde axynge þat we have hope, þat alle þylke þat we supposeþ be his kyngdom schulde regne wiþ him in blysse of hevene.

Þe þrydde axynge of þys holy prayer, þat is answeryng to þe [The third petition.] Holy Goost, is y-seyde in þese wordes; Be þy wylle ydo in erþe as it is in hevene. By þese wytty wordes we beþ ytauȝt to have goede wille to oure even [From EE; om. DD.] Cristen, and to reule oure soules after þe Holy Gost, and nouȝt after þe luste of þe flesche; for þe spiryt coveyteþ contrarious to þe flesche, and þe flesche to þe spiryt, as Seynt Poul telleþ. And ryȝt as in þe firste axyng we beþ ytauȝt to have parfyȝt feyþ, and in þe secunde goede hope, so in þe þrydde we beþ ytauȝt to have parfyȝt charite to God and oure even Cristen. For þe most of þese þre vertues, as Seynt Poul techeþ, is charite. For feyþ and hope schulle cesse in man whanne he comeþ to blysse. For instede of feyþ he schal have clere syȝt in soule of þe godhede of Crist, and clere bodyliche syȝt of [So EE; in, DD.] þe manhede of Crist; and instede of hope he schal be syker, and have parfyt joye; and so feyþ and hope schulleþ be ychanged, and charite schal waxe more and more, and laste wiþoute ende. And þus seyþ Seynt Poul, þat now we seeþ God by myrrour and in fer syȝt, by Scripture and feyþ; bot þanne we schulle see him as he is, whanne we comeþ to blysse, wyþ eye of body and eye of soule. Þerfore praye we God þat his wylle be don here in erþe among synful men, þurghe amendement of here lyf, as it is ydo yn hevene among

his glorious seyntȝ wiþoute medlyng of synne. Nouȝt þat he ne may make his wylle to be do in erþe wiþoute oure prayere, bot þat we, in charite þus prayenge, mowe be corouned in hevene blysse. But, for þat it is corrupt [for the body that is corrupt, EE.] , it greveþ þe soule, as Seynt Poul telleþ. And yf we seye þat we have no synne, we de∣ceyveþ ous self, and treuþe is nouȝt in ous, as Seint [So in EE; seintȝ, DD.] Joon telleþ. Þerfore, whyle we beþ in þis world, we may nat so parfytlyche do þe wille of God as seintȝ in hevene, for corrupcioun of bodyliche unstabelnesse of lyf. And þerfore Crist techeþ ous utterlyche to praye, Be þy wille ydo in erþe as it is ydo in hevene; bot nouȝt so parfyȝtlyche in erþe as it is in hevene. And þus, as we beþ ytauȝt in þe firste and in þe secunde axynge to destroye pryde and envye wiþ mekenesse and charite, so we beþe ytauȝt in þis þridde axynge to destroye wraþþe wiþ verray love of herte. And þerfore seyþ Crist, I ȝeve ȝou a newe maunde∣ment þat ȝe love togedere as I have loved ȝow.

Þe secunde partie of þis Pater Noster is yordeyned of God [The first petition of the second part.] for þe infirmite of man, as þe firste perteyneþ to þe worschepe of þe godhede; and it conteyneþ þre peticiouns, and þese, wiþ oþer foure, makeþ sevene axynges in þis holy prayer. Þe firste of þes foure is seyd on þes wordes. Oure echeday bred ȝef ous to day. Þis peticioun, as Seynt Austyn telleþ, ryȝtfulliche is un∣derstonde in þre maners. Ferst þat þis breed betokeneþ oure sustinaunce, and alle oþer sustinaunce, and alle oþer necessaryes nedeful to oure body. And for God [From EE; om. DD.] made alle þynges to help of mankynde, þerfore we scholde axe þes þynges of God as wilfullyche for oþer as for ous self; and þus wiþ goede wille and largenesse of herte we scholde desyre oure neyȝebores profyȝt, as we wolde þat hy [he, EE.] desired oure. And þis is þe remedye aȝens þe [om. EE.] cursed covetyse. And for man nedeþ everyche day bodilyche sustinaunce, þerfore þese necessaries may well be cleped eche dayes breede. Also by þis breede, in þe secunde manere, ys understonde þe lore of Godes worde. For ryȝt as breede saveþ a mannes herte, and makeþ him stronge to bodylyche travayle, so þe worde of God makeþ saad a mannes

soule in þe Holy Gost, and stronge to worche after þe lore þerof. And þis breed is more nedeful þan þat oþer firste breed, as þe soule of man is worþyere þan his body. For whanne þe body lyþ stynkyng in þe grave, þanne þe soule is parfyȝtlyche yclensed fro synne, and joyeþ in blisse of Jesus Crist here spouse. And þus yf, þurghe necligence of oure byschopes and prelatȝ, and oþer false techers þat beþ in holy Churche, þe truþe of Godes word be nouȝt ysowe in þe peple, praye we Jesus Crist byschepe of oure soule, þat he ordeyne prechours in þe peple to warne hem of synne, and telle hem þe truþe of God. And he þat enspiryde þe prophetes wiþ kunnyng and wysdome, and tauȝte þe apostles þe weye of al truþe, lyȝte oure hertes wiþ under∣stondyng of his lore, and graunte ous grace to worche þerafter. And specialiche, for ous nedeþ eche day þis breede, þerfore pray we mekelyche, Oure eche dayes breed ȝyve ous to-day. On þe þrydde manere, by þis eche dayes breed is understonde þe sacrament, verray Godes body in forme of breed, þe whiche was ybore of þe mayde Marye, and suffrede harde payne and deþ upon þe croys, to delyvere man fro payne and deþ wiþouten ende. And þerfore Seynt Austyn seyþ, þat yf we have resceyved oure Creatour dayes of oure lyf, ous nedeþ to have þis byleve, and so every day resceyve God, and þus every day to praye, Oure eche dayes breed ȝeve ous to day.

Þe secunde peticioun of þis secunde part of þis Pater Noster [The second.] is seyd on þes wordes, Forȝeve ous oure dettes as we forȝeveþ oure dettoures. By þese wytty wordes of oure Lord Jesus Crist, mowe malicious men and vengeable wrecches knowe þat þey beþ in þe weye to helleward, as longe as þey dwelleþ in here cursede malice. For by þes dettes beþ understonde þe synnes aȝens God; and so everyche day ous nedeþ to praye God forȝeve∣nesse of oure synnes. And Crist techeþ ous, þat we schulle praye God forȝevenesse on þis condicioun, þat we forȝeve oþere. And so, yf we praye God to forȝeve ous oure synnes as we forȝeve hem þat trespasseþ aȝens ous, and þerto holde malice in oure herte, we beþ oute of charite, and makeþ oure synnes more grevous byfore God, and axeþ verray vengeaunce to ous self of God þe hye Justice. And þerfore techeþ Crist and seyþ, Bot yf ȝe wolle forȝeve oþer men þe trespasse þat þey have trespassed

to ȝow, ne my Fader of hevene shal nouȝt forȝeve to ȝow ȝoure synnes. Þerfore God byddeþ ous to putte awey al malice of oure hertes, þat we may be ysaved. Lo þe goednesse of God! how it ous to penaunce draweþ, and techeþ ous to flee slouþe for to turne to him. And þerfore techeþ þe bouke of Wysdom, [Ecclus. v. 8.] þat we scholde nouȝt tarye to be yturned to God; for yf we do, we synneþ in slouþe of Godes service.

Lyft up, wrecches, þe eyȝe of ȝoure soules, and byholdeþ him þat no spot of synne was ynne, what payne he suffrede for synne of man. He swatte water and blood, to wassche þe of synne; he was ybounde and ybete wiþ scourges, þe blod ren∣nyng adoun by his sydes, þat þou scholdest kepe þy body clene in his service; he was corouned wiþ scharpe þornes, þat þou scholdest þenke on him and flee alle cursede malice; he was nayled to þe croys wiþ scharpe nayles þurghe honden and feet, and ystonge to þe herte wiþe a scharpe spere, þat alle þyne fyve wyttes scholde be yreuled after him, havynge mynde on þe fyve precious woundes þat he suffrede for man. And ryȝt in al þis grete payne þis innocente prayde for his enemys to his Fader, and seyde, Fader, forȝeve hem þis gylt, for þey wyteþ nouȝt what þey dooþ. Lat þis sterye [stere, EE.] ȝowre hertes to putte awey slouþe, and to serve God wiþ verrey busynesse, to worche after his lawe, and so mekelyche praye oure Fader to forȝeve ous oure trespasses, as we forȝeveþ oure trespassours.

Þe þrydde peticioun of þe secunde part of þis [So in EE; his, DD.] holy praier [The third.] folweþ in þese wordes: And lede ous nouȝt into temptacion. By þese wytty wordes may we lerne, þat þe devel tempteþ men evere to an yvel ende, and God temptede nevere man bot to a goed ende; for þus we redeþ þat he temptede Abraham, and it was aritted [arettid, EE.] to him into ryȝtwysnesse. Bot þe devel temptede Crist, to make him to synne in glotenye and veynglorie and coveytyse. And so Crist techeþ ous nouȝt to praye þat we be nouȝt ytempted of þe fende, syþþe þat temptacion of þe fende profyteþ muche, yf it be wiþstonde. For, as Seynt Jame seyþ, þat man [James i. 12.] is blessed þat suffreþ temptacion for whanne he schal be prevyd, or whanne þat he is prevyd, he schal take þe coroune of lyf þat

God haþ beheyȝt to hem þat loveþ him. And þus Seynt Poul was tempted of þe synne of lecherye [A glance at the commentary of De Lyra will show, that while the Fathers spoke doubtfully as to the exact meaning of the 'stimulus carnis' from which Paul suffered, the grosser mediaeval mind inter∣preted the words unhesitatingly of the temptation of sensuality.] , wherefore þryes he prayde [2 Cor. xii. 7.] God þat he myȝte be delyvered of his temptacioun. And God answerede him aȝen, My grace sufficeþ to þe. And he himself knowelecheþ þat þis temptacioun was nedeful, laste he scholde have had vayn glorie of þe pryve syȝtes þat he sawe, whanne he was ravysched into þe þrydde hevene. Þerfore praye we nouȝt God þat we be nouȝt ytempted, syþþe it is so profyt∣able, bot praye we God þat we be nouȝt overcome, and þat he lede ous nouȝt into temptacioun. Þat man is yseyde to be lad into temptacioun, þat þurghe his wyckede and unrepentant herte continueþe [So in EE; conteyneþ, DD.] evere in his wyckede lyvyng, and so is overcome in temptacioun. And þus it is to be understonde þat God hardede Pharaois herte for þe mysbyleve þat he hadde to God, and þe malice þat he wrouȝte to Godes peple. And so, as we beþ ytauȝt in þis oþer prayere and axyng to destroye sleuþe in þe service of God in verray busynesse of herte, to knowe his lore and worche þerafter, so we beþ ytauȝt in þis peticioun to destroye glotenye and lecherye wiþ discrete abstinence and chastite of herte. And for þes two beþ synnus of þe flesche, and þat on noryscheþ þat oþer, is [hit is, EE.] þe more perilous yf a man in him falle. Þerfore praye we oure Fader þat he lede us nouȝt into temptacioun, ne suffre ous nouȝt to be overcome in þes synnes, ne in none oþer. For yf we beþ, oure wyckede lyvyng and oure wyckede þouȝtes beþ cause þerof, as God seyþ by Jeremye [Jer. iv. 4. (?)] þe prophete.

Þe fourþe peticioun and þe laste of þe secunde part of þe [The last.] Pater Noster is yseyd in þis manere: Bot delyvere ous from yvel. We schulde understonde þat every synne is yvel; and so of alle synnes þat beþ yrekened in þis praier we schulle praye God þat he delyvere ous, boþe of yvel þat we doþ in þis worlde [So in EE; wordle, DD.] , and of yvel of payne þat wyckede men schulle have onelyche for synne. For payne comeþ nevere to man bot because of synne. And

so on fyve maneres comeþ payne for synne. Payne come to Crist to bigge mannes synne; and payne comeþ to dampnyde men forto venge synne in þis worlde; and payne comeþ to Cristes children to purge hem fro synne; and payne comeþ to oþer men to schewe þat God hateþ synne, and to kepe hem þer∣from; and payne comeþ to wyckede men to punysche hem evere for synne. And so, as God is þe beste þyng in þe worlde, so synne is worse þan any oþer þyng; and þus men scholde flee synne as al maner of yvel. But sithe [So in EE; DD has by synne.] synne aȝens þe Holy Gost is worst of alle oþer, for, as Crist seyþ, þat schal nouȝt be forȝeve in þis worlde ne in þat oþer worlde, þerfore specialiche praye we God to delyvere ous from þis yvel. Þat man synneþ aȝens þe Holy Gost, þat to his lyves ende is rebelle aȝens God, [and so dyeþe in dispeir, and goþe to peyne wiþeouten ende. And he is rebel aȝenes God] [The passage within brackets is from EE; om. DD.] , þat is rebelle aȝenst his lore. And þer∣fore seiþe Crist [These three words are from EE.] , whoso loveþ nouȝt me, he kepeþ nouȝt my word. And þus everyche man þat loveþ nouȝt Cristes lore, he loveþ nouȝt Jesus Crist, and þus, as Seynt Poul seyþ, he is acursed of God. [1 Cor. xvi. 22.] And þerfore seyde Crist to þe Jewes þat were contrarie to his lore, and pursuede him for truȜthorn;e, þat þey scholde deye in here synnes. And so þes men þat contrarieþ to þe gospel and to þe [Sin of those who obstruct the preaching of the gospel;] epistele, and wolde lette it to be ypreched, and pursuwe þe trewe telleres þerof, loveþ nouȝt Crist, and þus þey schulle deye in here synne, bot yf þey amende hem whyle þey haveþ tyme.

Wel we wyteþ þat þe scribes and þe Pharyseus and þe princes [they are com∣pared to the Scribes and Pharisees.] of þe prestis, in Jesus Cristes tyme, were more contrarious to his lore þan were oþere commune peple; for þorghe [From EE; om. DD.] entyssyng of hem þe peple cryde, Do him on þe croos. Þe scribes were wyse men of þe lawe, and also þey were þe clergie of þe Jewes. Þe Phariseus were men of religioun, þat made customs, and kepte hem for lawe; and þus þey sette more by here lawes þat þey hadde maade, þan þey dude by þe lawe þat God ȝaf to hem and to þe peple, þat was sufficient to be reuled by [So in EE; DD has reuled by him.] . Bot þus, under colour of perfeccioun, þey were departed in customs, in cloþyngis, and in many oþer doyngis fro þe commune peple, as

þe maner of religious is nowe. A Pharise is as muche for to seye as departed in doynge; þey bereþ here names. Þes ypocrites were most contrarie to Crist, and þe peple wrouȝte muche after here lore. And þerfore Crist, as þe gospel wyt∣nesseþ, eyȝte tymes seyde wo to hem. And ones þey reprevede Crist, for his disciples wesche nouȝt here hondes whanne þey scholde eete, as here custome was; and Crist axede hem, why þey breke Godes hestes for here feynede lawes. Byholde now wel þese condiciouns, and loke where men doþ after hem oþer worse, and so þou schalt yknowe þe kynreden of þe Phariseus. And þes fayners of holynesse pursue Crist in his membres, as þe Phariseus pursuede Crist bodilyche. And yf þey seye þat God is here fader, and his lawe þey kepe and here reule boþe, understonde þat Phariseus breke þe lawe þat God ȝaf to hem and to þe peple, for here feynede reule þat hy hemself or∣deynede. And þus, yf þes ypocrites seyeþ þat hy [thei, EE.] kepeþ here reule and Godes lawe boþe, bot [om. E.] byholde here dedis. For þe Jewes seyde to Jesus Crist, þat God was here fader; bot Crist answerede hem aȝen, þat yf God hadde be here fader, þey scholde have yloved him. And yf þes were trewe Cristene men, þey scholde nouȝt pursue Cristes membres for prechynge of þe gospel. And so by here dedys þou schalt knowe hem, and þerfore Crist byddeþ to trowe to þe workes. And þerfore techeþ Seynt Johan, þat whoso bryngeþ nouȝt þe lore of Crist, þou schalt nouȝt to him seye, Hayl, in confortyng of his synne, ne resceyve him into þyn hous, for yf þou do, þou art partyner of [2 John 10.] his synne. Praye we þerfore herteliche oure Fader, þat he delyvere ous from yvel of Phariseis, þat is synne aȝens þe Holy Gost, and ȝyf ous grace to love his lore in herte, and to werche þerafter in dede, þat we may come to him in blysse, and wonye wiþ him in joye wiþoute eny ende.

Amen.

V. AVE MARIA.

[This tract is mentioned by Bale, under the title 'Super Salutatione Angelica.' It also, as has been already mentioned, bears the name of Wyclif at the end, in the Harleian MS., 2385. If written by the reformer, which seems to me very probable, it must have been an early composition. The language used respecting indulgences (p. 112) is less trenchant than that which he was accustomed to use in his later years, and the general tone of the composition milder. This tract is found along with that on the Pater Noster, No. III, in all the MSS. which contain the latter.]

MEN greten comynli oure Ladi, Goddis Moder, and we sup∣posen þat þis gretynge saveþ many men. For we taken as bileve þat sche is blessid in hevene, and Crist wol do at hire praynge among alle oþere seyntis: al if we trowe þat neiþer Crist ne sche wole do for men, but it be resonable, and men ben worþi to ben holpen. And so many men folili truste to suche praier [Y has here 'And so mow men truste to be holpyn fully in suche prayer,' which completely alters the sense.] .

In þre parties comunli þis preier is devyded. Þe firste part conteyneþ wordis of Gabriel whiche he seide unto oure Ladi;

Hail, ful of grace, þe Lord is wiþ þee:

Þe secounde part been wordis þat Elizabeþ spak to hire, whanne sche seide;

Blessid be þow among wymmen, and blessid be þe fruyt of þi wombe:

Þe þridde part haþ two wordis encresid, for devocioun. First men seien, Heil, Marie, þat Gabriel lefte in his gretynge, to teche us þat he was homli and knowen wiþ þis ladi, and þerfore wolde he not nemne þis name of Marie. Þe secounde word

is Jesus, added to Elizabeþis wordis; and þis word lefte þe gospeler, to teche þat Marie hadde but a [one, Y.] childe, and þis child was Jesus, þat is Savyour of mankynde; but þis ful longe after þat oure Ladi was greet þus. Þe firste word, þat is Ave, re∣versiþ þe name of Eva, to teche us þat oure Ladi contrariede Eve in lyvynge. For as Adam and Eve weren cause of damp∣nacioun of mankynde, so Jesus and Marie ben cause of mannis salvacioun. Þe secounde word of þe aungel seiþ, oure Ladi was ful of grace. And man may be ful of grace on þre maneris bi Godis lawe. First of himself, as Crist was þe firste quyke well of grace, for of Crist spronge grace unto alle men after him. And oure Ladi was ful of grace as a stronde ful of water, and ȝaf grace plentenousli boþe to oþere men and wymmen. Seynt Stevene was ful of grace, þat suffride to his lyves eende for to bringe himsilf to blisse; and so ben manye oþere seintes. And so God is wiþ alle creaturis, but speciali wiþ men þat schal be saved, but moore specialli wiþ þe chaumbre of his manhod, þat was oure Ladi Marie. But boþe þe aungel and Elizabeþ seyn þat oure Ladi is blessid amonges alle wymmen þat ben, for gendrure of such a child. And so þe bigynnynge and þe endynge schulde be blessid of Jesus, þat is fruyt of þe wombe of oure Ladi Seinte Marie.

Þe þridde part of þis gretynge addiþ to two wordis to þe gospel, þat ben Marie and Jesus, and ben two devoute wordis. But, for it is hard men to grounde hem, siþþe Goddis lawe seiþ þat men schulden not upon greet peyne adde unto Goddis word; it is seid þat þe pope ȝiveþ greet pardoun to men þat adden þes wordis. And bi þe same skyle þat men schulden trust to any pardoun *men schuld truste to þis pardoun* [The words between asterisks are from Y; om. V.] , be it foure score dayes or moore. And as [From Y; om. V.] þe pope may ȝive pardoun bi addinge of þes two wordis, so [From Y; om. V.] maye he adde oþere mo, and wiþdrawe, as him likiþ, and so turne Goddis lawe into lawe of Antecrist. Oþir mooten men graunte þis weie, or seie þat þis was yvel doun, or seie þat heer was first a defaute, kep unto popis to amende. And þerfor þenken many men þat þo wordis of þe gospel weren wiseli sette in þe gospel wiþouten

any variynge. And many men þenken over,—if suche pardoun miȝte be grauntid liȝtli wiþ lasse travail, hit schulde be grauntid generalli unto men þat devoutli seiden þes names. And so myȝte pardoun be geten, to seie eche day our Ladi sauter, ȝhe, ten þousand ȝeeris in o ȝere [So in Y; V has day.] . Truste we unto wordis of þe gospel, and worschipe we Jesus and Marie wiþ alle oure miȝt.

VI, VII, VIII.

[The three short pieces which follow, and which are included by Dr. Shirley under the heading of Speculum Vitae Christianae, are of little im∣portance. That on the Apostles' Creed is attributed to Wyclif by Bale, under the title 'In symbolum fidei.' It certainly gives indication of Lollard sentiments. The two other short pieces follow Tract VI. in the Lambeth MS. (Y), but are otherwise, apparently, unknown. The text of all three is founded on a transcript from the Lambeth MS.]

VI. [ON THE APOSTLES' CREED.]

HYT ys soþ þat beleve is ground of alle vertues, and þerfore eche Cristyn man schulde be sad in beleve. Þer be þre credys in þe Chirche,—crede of þe Apostelys, and crede of [The three creeds.] þe Chyrche, and crede of Attanasy, þat was a gret doctour. But of þe fyrste crede schulde Cristyn men speke, ffor yt is more comyn and more schortyr þan eny oþer. Ne bysy we us nat what þe [qu. eche?] apostyl made, ne what party of þis holy crede, and whan þe apostelys gaderyd yt; ffor oure beleve techis us þat God ordeynyd hyt al, and bad þat men schuld cun hyt, and teche yt to oþer. And ȝif prelatys faylyn in þis, Christ seyde þat stonys schulde cry; and secler lordys schuld, in defawte of prelatys, lerne and preche þe law of God in here modyr tonge. Ne study we nat how many partyes ben in þis holy crede; ffor soþ it is þat alle þese partyes ben conteynyd in þre. [The Apostles' Creed has three parts.] And herfore men seyn þrys, þat þey trow in God. Ffyrst þey trow in þe Ffadyr, for he ys fyrst persone; aftyr þey trow in Jesus Crist, be dyvers artyclys; and sytþe þey trow in þe Holy Gost. And eche on of þese þre partyes contenys many par∣tyclys. But we schul wele wyte, þat þese thre thyngys ben wel

sotel and divers. Trow in God, and to God, and trow God; þat ys þe leste. Þat man levys in God, þat clevys to hym be charite; and þus eche man þat ys in hed synne is owt of his beleve. That man trowys to God, þat belevyþ þat he is trewe and ryȝtful in al þynge þat he seyþ; and þus do unkende men, þat trow not in hym. Þat man trowys God, þat trowys þat he ys; and so do develys þat trow not in hym.

Þe fyrst part of þis crede conteynys þre articulys. Ffurst þat [The first part.] men schulde trow in þe fyrst Person, þat ys þe Fadyr of hevyn and power of God. And so schulde men trowe þat he is almyȝty; so, if he wyl auȝt be don, he dos hit whan hym lykys. And so þe þridde artycule stondys in þis, þat he made of noȝt boþe hevyn and erþe. And ȝit schul men trow þat Almyȝty ys comen to þre personys. Almyȝty ys þe Fadyr, almyȝty ys þe Sone, and almyȝty ys þe Holy Gost. Ȝit schul not men trowe þat þese ben þre almyȝty goddys, but on God Almyȝty.

The secunde part of þis crede begynnys at Jesus Crist, and [The second part.] towchis xiiij artyculis þat stondis in ordre. Ffurst men schuld trow in Goddys word, or his Sone. Aftyr men schuld trow þat he becom man, stondynge his godhed, þat he myȝt not lese. The þridde tyme we schuld trow, þat þe Fadyr of hevyn has but on suche sone, evyn wiþ hym in kende, and þis ys Jesus oure Lord, be godhed and be manhed, sythen he made us of noȝt, and bowȝt us fro synne. The iiij articule of þis parte seys, þat Crist was conseyvyd of þe Holy Gost, nat as oþer men gete childryn be kynde; sethyn þis person ys no man, but þe Holy Gost, þe whyche ys lyf be sum propyrte. And most tokyn of lyf þat God wold schewe to man was, þat he wold take oure kende, and become oure broþer. And þerfore we beleve þat oure Lord Jesus was conseyvyd of þe Holy Gost wiþowte mannys genderynge. The fyfte tyme we schuld beleve, þat oure Lord Jesus was born of þe virgyn Marie, as of his owne modyr, þat was ever virgine wiþowte knowynge of man, alþow Crist tok of hire matere of hys body. And seþyn sche norischyd hym withynne, as oþer childyr ar norschid; but he went owt of here body be myracle, as he was formyd. The vj tyme we schul trowe, þat aftyr xxxij ȝer he suffrid hard passioun, undir Pounce Pilate, for to by mankynd and mayntene trewþe. And so he

was don on þe cros, and aftyr ded and beryyd. Sethen his sowle went to helle, and toke owt þe sowlys þat he ordeynyd to save before þis world was made. And sethyn, upon þe thrydde day, his sowle com to his body, and quykyd hyt as beforn, and ros owt of þe sepulcre. And sethyn, whan he hadde efte tyme schewyd to his discipulis his resurreccioun, he steyȝ up to hevyn as þey saw opunly. And þer he syttys now, in best sete þat may acorde to man, an[d] þat ys callyd þe ryȝt syde of God þe Fadyr. And at þe laste he schal come doun here to man, and jugge sum to blysse and oþer to helle, for ever∣more to be þere withoutyn dwellynge here.

The thrydde part of þis crede begynnys at þe Holy Gost, in [The third part.] wham we schul trow, sethyn þat he ys God. And vj articulis ben knyt to þis part of þe crede. Ffurst we schul trow þat þer ys general chirche of angelys and seyntys in hevyn, and of alle þat schul be savyd; and þis, aftyr þe day of dom, schal be withouten synne with here spowse in endles joye, and iche on have joye of oþer. And no man here in erþe ys parte of þis chirche, but if he come to hevyn be his holy lyvynge. And þus men lakkys knowynge wheþer þey ben partyes of holy Chirche, ffor þey schuld nat boste of heynes in here prelacy. But þey mot leve aftyr Crist ȝyf þey schul be savyd; ffor þus techis oure beleve, however Antecrist werke. And so þis Chirche has þre statys be processe of tyme. Ffyrst he wandrys here in erþe, and sethen he slepys in purgatory, and aftyr he restys in blysse of Crist þat ys here spowse. And so, as sum men þynke, þese popys ne þese prelatys ar nat part of holy Chirche, but of synagoge; sethen þey not leve aftyr Crist ȝif þey schul be savyd. Þus techis oure beleve, howevyr Antecrist grucchis. And schul we trowe so [read, so schul we trowe.] , þat eche parte of þis Chyrche commovys and helpis othir, boþe here and in hevyn. But in hevyn þey schul yn reste have joye of here blysse. And so schul we trow, þat ech part of þys Chirche schal have ful remis∣sioun of synne þat yt has don in body and in sowle, with glorye in ham bothe, and so evyr lyve in blysse.

Amen.

VII. [ON THE FIVE OUTER WITS.]

ÞE be-hovys to know þy fyve wyttys, þe uttyr and þe ynnyr, and to spend hem in good use, and in þe lovynge of God. Þe fyrst ys syȝt of eye; þe toþer heryng of ere; þe þyrd tast of [Sight, hearing, taste, smell, touch.] mowþ; þe ferþe smellynge of nese; þe fyfte handlynge or towchyng of membris. Kepe so þy syȝt, þat þou se noþyng þat ys not leful to se, or may harme þy sowle. And kepe þy heryng so þat þow here no evyl speche, or þynge þat is nat honeste ne profitable. And kepe so þy tast, þat þou swolow no more þan ys nede, or myster [read, mynisteris.] to þy bodily sustynaunce. And kepe so þy smellyng, þat yt make þe nat to ete over moche, ne delite not over mekyl in smellyng; ne ugge þou not wiþ seknesse of þyn evyn Cristyn. And kepe so þy towchyng, þat þou wiþdraw þe fro schameful towchynge, or handlyng bare of man or of womman. Handyl þou not unhonestly þyself, ne noon oþer, ne let non oþer towche þe unhonestly. Ffor ȝif þy flesche neghȝe ony towchinge unclene, þou may not þe dede eschewe.

VIII. [ON THE FIVE INNER WITS.]

ÞESE ben also þy fyve inwyttys; Wyl, Resoun, Mynd, Yma∣ginacioun, [Will, reason, mind, imagina∣tion, thought.] and Thogh. Lok þat þy wyl be good and holy, and loke þat þy resoun rewle þe, and nat þy fleschly lust; and loke þat þy mynde be good and honest. And lok þyn ymagy∣nacion be spedynge in lovynge of God, and not be set to harm or schame; and loke þy thowȝt be groundyd in þe joy of hevyn. And drede þe peyne of helle, and þynk not over mekyl in þe vanite of þe world, but þynk devowtly on þe passion of Crist,

in wo and in wele, and he schal helpe þe in al þy nede. These be þe wittys þe whiche God has gevyn us to know hym wiþ, and to rewle us thorwȝ wysdam, and leve [read, lyve.] holy lyf, as good servauntys of God schuld do, and eschewe perelys of synne, and for to come to þat joye þat God has ordeynyd us to be made fore, to þe wiche joy he us brynge, þat deyde for us up on þe rode.

Amen.

IX. [ON THE SEVEN DEADLY SINS.]

[The evidence connecting the following tract with Wyclif may be deemed tolerably satisfactory. Besides being mentioned by Bale, under the title of De Peccatis fugiendis, it is the first tract in a small MS. volume (Bodl. 647), nearly all the contents of which are known or reputed to be by Wyclif. The Bodleian Library has a second copy of it (Douce 273), and there is a third at Dublin (Trin. Coll. Dubl. c. v. 6). The text is based on Bodl. 647, a MS. written in the West Midland dialect. The internal evidence proves the tract to be of Lollard origin, but no more. Yet the passage about the right to resume church endowments if misused, (p. 154), sounds like the voice of Wyclif; as does also the rough humour in the comparison (p. 139) of the feats of a knight to those of a hangman. The mention of the romance of the 'batel of Troye,' were it necessary to understand it of the version made by Lydgate, would indeed fix the date of the composition to a period subsequent to Wyclif's death. But, not to speak of the old and well-known French version of Guido delle Colonne, which had been long in circulation, and English metrical version is known to have been made by John Barbour, author of the Brus. See Morley's English Writers, vol. ii, part 1, p. 432.]

SYNNE IS FOR TO DREDE [These words appear as a sort of heading to the treatise in the Bodleian MS.] .

CAP. I.

SIþ byleve teches us þat everiche yvel is ouþer synne or [The deadliness of sin.] comes of synne, synne schulde be fled, as al maner of yvel. And siþ no þing is fled by wisdome of mon, bot if þo harme of þat þing be knowen, everiche trew mon schulde wel knowe

synne, and so schulde he knowe þo frut þat buriones þerof. Al maner of yvel is ouþer synne, or elles peyne, þat comes bot of synne. And so in fyve maners comes peyne for synne. [Five forms of punishment for sin.] Peyne come to Crist for to bye synne, and peyne comes to dampned men for to venge synne. Peyne comes to Gods childer to purge hom of synne, and peyne comes to mony men to kepe hom fro synne, and peyne comes to oþer men to schewe þat God hatis synne. And so, as God is þe beste þing in þo world, so is synne þo worste þing in þo world. And so, where alle oþer þingis ben Gods creatures, synne is made wiþ∣oute God, as Seynt Jon seis. So þat synne is clepid noght for [1 John ii. 16.] þis enchesoun; ffor noþing is creature in þat he synnes, and so nouþer fende ne mon is yvel bot for synne; and so synne is worse þen ony creature; and God hatis more synne þen any oþer þing. Synne is so yvel, þat for al þis world a mon schulde not synne, ȝe, liȝtly in his þoȝt; ne God may not bidde a mon for his godenesse do synne; ne synne may not serve God, alþof hit profite. Ne synne of oure first fadir myȝt not be boȝt bot by God and mon, þat is above aungel. If þou fleest deþ and oþer maner peynes, fle þou more synne, for hit is myche worse. For peyne is gode medicyne þat Crist hymself toke to heele mon of synne, for savyng of his right. Ffor rightwisenes of God may not suffer synne, but if he punysche hit, even affter þo malice. And þis is cause þat þo peyne þat Crist sufferd for mon mot be principal cause to make aseþ for synne. God may suffer peyne, but he may not synne, ne he may not suffer synne, but in his owne creature peyne is joyned þerwiþ. For elles al were noght, and synne were more þan God, and mayster owver his right. And so þo worste servise þat a mon may have is servise to synne, for þo Lord is worste.

If a mon synne ageyne þo Holy Gost, hit may not be for∣gyven, [The sin against the Holy Ghost.] more þen synne of þo fende. Þat mon synnes ageyne þo Holy Gost, þat to his lyves ende is rebel ageynes God; and þis mon mot have synne wiþouten ende, siþ in þat oþer world is no medeful penaunce. Synne is calde dedly, for hit bringes in deþ boþe to body and to soule wiþouten any ende; and synne is cald venyal, for Gods Son forgyves hit. Men schulden be war wiþ al synne, for perel þerof, siþ þei knowen not dedly

synne fro venyal, as þei witten nevere wheþer þis synne schal evere have ende, or þat þis mon schal be dampned for hardyng in his synne.

CAP. II.

Al maner of synne þat comes to mon is of sum enemye [The seven sins; Pride and Envy, of the devil; Sloth, of the world; Gluttony and Lust, of the flesh; Anger, both of the devil and of the world; Covet∣ousness, both of the world and of the flesh.] contrarye to his soule. Þo fende, and þo worlde, and monnis owne flesche, stiren hym to coveyte ageynes Gods wille. And so ich one of þes haves thre synnes, ffor ich one takes at other, and þese maken seven. Pride, envye, and wrath ben synnes of þo fende; wrathe, slouthe, and avarice ben synnes of þo world; avarice, and gloterye, and þo synne of lechorye, ben synnes of þo flesche. And þus we haven seven, and þese seven cisters ben so knytted togedir, þat one bringes in alle þo oþer cisters. Bot of þo synne of pride is first for to speke.

Pride is wicked liif of a monnis hyenesse. As God askes [Definition of PRIDE.] ordir in al þis worlde, so everich part of þis worlde ordeynes he to serve hym in a gode mesure, acordyng wiþ anoþer. And if mon or aungel passe þis mesure, þen he synnes in pride ageynes his God. And so hit is seide þat pride bygan wiþ first aungel þat wolde be even wiþ God; not þat ne Lucifer wiste þat God moste be above hym, bot he coveyted an ordir in servise of God whiche þat God wolde not, bot oþer meke servise. And so hit semes þat iche mon synnes in pride in þat þat he synnes ageynes his God. And so for sex causes [Six principal forms of pride.] falles a mon in pride. Ffirst for hyenesse þat he hafs of giftis of grace; as men þat ben ypocritis hyen hom in holynes, and somme men hyen hom in witte þat God haves gyven hom, and sum men hyen hom in giftis of kynde, as sum men ben proude of bodily strenght, and sum men ben proude of bodily bewte. Somme men ben proude of godes of fortune, as of happe þat hom fallen, or richesse of þis worlde. And on þo sevent maner may a mon be proude by alle þese causes, or mony of þese togedir. And whenever a mon loves to myche his owne hye∣nesse for any of þese ȝiftis, he synnes in pride. And so a proude mon mysusis Gods giftis, when he þonkes not his God mekely for hom. Bot sith Seynt Poul seis, and byleve teches us, þat a mon haves noght but þat he haves of God, iche mon

shulde mekely serve his God aftir þo giftis þat he hafs of hym. As he were a fole worthy to be scorned, þat had godes of men onely to serve hom, and were proud of þes godes in þat þat he mysused hom, and made hymself unworthy for to use þese godes, and be punischid for hom, and for to leese hom. And so iche proude mon hyes hymself for þat þat he schulde have sorowe, as an ypocrite schulde bisy hymself to large his holynes. But now he dos þo contrarie, for he feynes hym holy by mony fals sygnes; and þis is one condicioun of þo fadir of falshed. And by þis ypocrisye ben mony men desseyved, and specialy by falshed of prelatis and prestis. And falshed is ground of schewyng of þis synne; ffor iche holy mon hafs holynes of God to profit to his neghtbore by þe wey of treuthe, and not for to gab to hym veynly by his falshed. And by þis fendes synne ben mony men disseyved.

CAP. III.

Also mony men ben proude of hor conyng; ffor, as Seynt [Pride of knowledge.] Poule seis, Science blowes men; þat is to sey, mony for conyng hyen homself to myche, and bosten by pride. On two maners may men synne for hor conyng; as somme men gyven hom to conyng of monnis science, þat is unperfite to regarde of oþer, for science of God and science of kynde is myche more perfit þen crafft made of mon. And ȝitte clerkes and seculeres studyen in monnis lawe, and done mony wronges for mysuse þerof. Bot for þo service is foule in hymself, one cister of pride, þat is covetise, is taken wiþ þis science, and marres þo Chirche. As laweres for hor covetise distourblen myche folk, and so þei synnen ageyns homself, and eke ageyns þo puple. And þus synnen men of craftis of honde; for wiþ what craft þat a mon may most wynne richesse, þat gladlyest he uses, and leves Gods science. Bot science of God is most nedeful, sith iche mon mot nede serve his God; and science of God techis Gods wille. And no mon may serve a lord, bot if he witte his wille, and herfore dyvynite is evere more nedeful. In þo state of innocense mon schulde have coned divinite, and in þo state of synne mon mot nede serve God. And he serves hym not wil, but ȝif he kepe his comaundementis; bot how schulde he

kepe hom, bot if he knewe hom? And so iche mon here mot nede con divinite, somme more and somme lesse, if he wil be saved. Ffor in þo state of blis schal iche mon be a divyne, better þen any mon is here, for þerin stondes his blis. And so, if men traveilen wel here in þis service, þei ben more disposid to con hit in heven. And ȝitte þese wrecchid craftis, for þei ben more wynnyng, maken men more proude in hit and in araye. But men þat schulden be professoures of science of God synnen many weies aboute þis science. As somme men hiden þis tresoure, and delen hit not aboute; and ȝette þo more þat hit is delid, þo more hit encresis. And þis is myche more synne þen to hyde gold. Somme men þer ben, professoures of divinyte, þat feynen lesyngis by lawes of men, and whan þei schulden preche Gods lawe to þo puple, þei tellen lesynges, or oþer fablis, þat ben unpertynent to þo lawe of God. And summe men done avoutrye wiþ þo puple. and turnen hit oute of his kynde, to plese wiþ þo puple. And so wiþ beg∣gyng, and pride of hor speche, þei sellen Gods worde, as who schulde selle an oxe. Nereþoles Crist teches, siþ þat his science is frely gyven to him, hit schulde be frely delid. And, for tellyng of Gods lawe schulde moste profit his Chirche, þo fende is ful bisye to lett þis gostly profite.

CAP. IV.

Bot as men ben proude for ȝiftis of grace, so þei ben proude [Pride founded on natural gifts.] of ȝiftis of kynde. As somme men ben proude of strenght of hor body, and boþe men and wymmen ben proude of hor bewte, and somme ben proude of hor grett kynn. But generaly, if þou wilt fle pride in þis, þenke hou þou haves borowid al þis of God, and he hafs lent to þe al þis to þis use, to serve hym in mekenesse aftir þese ȝiftis. And if þou kepe þis reule, what gode evere God hafs lente þe, þou kepis þe fro pride, as aungels in heven. If God hafs lante þe bodily strenght, kepe hit to his servise, and not to þo noye of þi neghtbore; and so þenke mekely, be þou nevere so strong, how feble þat þou schall be byfore þat þou dye. And if þou be proude of schappe þat God hafs gyven þe, þou schulde wil knowe, by witte þat he hafs lante þe, þat in iche ston, or other foule body, is as feyr schap as

any þat þou haves. And so soche men þat boosen hor brestis, or pynchen hor belyes, to make hom smale wastes, or streynen hor hosis [boose, BB.] to schewe hor strong legges, semen to chalange God of giftes þat he hafs gyven hem, and amende hym in his crafft as if he fayled þerinne. And in þis pride synnen wymmen in makyng of hor bosis [boosus, BB.] , and generaly in atyre of hor body; þat comynly, fro þo hede to þo fot, men deformen hor body by hor foule atyre, as pikes of schoone, and garlondes of hedes, and tatering of clothes, beren opun wittenesse. Al maner of atyre þat comes to monnes body schulde be mesured by þis reule. If he wolde fle pride wiþ sorowe and mekenesse, reulid by resoun, schulde he loke what atyre wolde do profite to his body, and aftir þis ende gete hym his garnementis [garmentis, BB.] . Mon schulde þenke how God made hym in þo state of innocence wiþouten any clothing, as aungels or bestis; and bycause of his synne þis ape made hym clothing; and þis is no matir of pride bot of sorowe. And so in al þis atire schulde resoun reule men, þat þei synned not in pride of quantite or qualite; as a clerke or a frere may synne by pride in valew of his clothis and large∣nes of hom, and have als myche pride in leefing [leesyng, BB.] [I cannot understand 'leefing.' The reading of the Douce MS. is leesynge, which perhaps means 'loos∣ing' or 'loosening;' the lax drapery of the priest or friar being contrasted with the close-fitting attire of the knight.] of hom as a knyght hafs in his strayte garnement; and more harm þei done in waasting of Gods gode. And nereþoles we schulden witte, þat costily dispenses harmen unto pore men ageyn rightwisnes. And so al maner of pride harmes to Cristis Chirche. And if þou aske of proude men resoun of þis, þese apes seyn þat suche atire makes hom schapply, and þei mote conferme hom to þo worlde, þat asken [askis, BB.] þis. But Lord! where is resoun of men þat speken þus! Ffor right as a laste schulde saumple a schoo, so schappe of body, þat hafs God schapen mon, schulde saumple his cletyng [cleþinge, BB.] , als myche as hit helpes hym. And Seynt Poul biddes us ffle as folye to confourme us to þo worlde, siþ hit is [Rom. xii. 2.] oure enemye.

CAP. V.

Bot as anentis fairnes [So in BB; W has farnesse.] of a monnis body, hit is right veyne [Pride of beauty.] þing, if hit be wil soght, sith fayrnesse wil fade wiþ wynde and sonne, and nowther mon ne wommon schulde pryse hym of his bewte, if he þenke wil how he schal be deed. Ffor mon when he is deed is mony weyes more foule þen any oþer caryone of oþer dede bestis. Lord, what schulde move þe to be proude of þis fairnesse, sith hit profites not to þo soule, and is of litel last∣yng? And, as Seynt Bernarde seies [The reference is perhaps to a sermon of St. Bernard's 'De triplici genere cogitationum nostrarum.' Opera, Paris, 1586.] , a mon while he lyves is a seck [sack, BB.] ful of drytt, and þat is litel bewte; so if al þo filthe þat a mon haves wiþinne were turned outwarde, hit were a grett peyne to be nye such a mon, bothe to hym and to oþer. Herye we mekely þis Lord, þat hydis þis filthe.

And as anentis pride of monnis kynn, Adam was most gentil [Pride of birth.] mon aftir Jesus Crist, and he come of erthe, as oure byleve teches. And so iche mon, ȝe, Crist, was made of erthe, and so ben wormes and monny foule bestis. And so hit is a folye, a mon to be proude for nobley of his kynn, for alle we comen of erthe. And comynly gentil men and hye in þo worlde ben synful men as oþer men ben, and no men ben more bonde, sith þei serven to synne. And sith synne is þo worst þing and foulest in þo worlde, no bondage is more þen to have synne. And siþ oure kynraden was synful, and so bonde to þo fende, how schulde men bot schame to be proude of hor kynn? If we take hede to stories of men, lordes of þo worlde by trechorie and raveyne ben comen to hor lordschipps; and þis makes no gentil mon; and bondage to men, ȝif a mon be virtuouse, makes a mon to be fre to God. Ffor þo first bondage come bot of synne, and bondage to men come of tyrauntrye; and so as two brether ben bothe iliche noble, so alle men schulden be even gentil in kynde. Have we nobley of oure fader and moder, þat ben Jesus Crist and his spouse, holy Chirche; ffor by þis noble kyn we schal be gentil in heven. Off þis kyn we schulden have joye, and not of erthly kyn; ffor þei were somtyme beggers or servauntis to foolis. And herfore Jesus Crist come bot of pore

kyn, and wolde not make hom riche to þo worlde bot in virtues. Ne he schamed not of povert of his kyn, bot taght us more to be glad of kynraden in virtues; for joye is of suche kynraden in þo blisse of heven. Bot nedders and wormes ben felowes to dampned men, as þei weren felowes to thefes lyvyng here in erthe. And so, if we take hede, he þat is proude of his kynn, he hafs pride for to be fer fro þo state of innocense; and certis þis is no mater of pride.

CAP. VI.

Þo thridde þing þat moves men for to be proude, is godes of [Pride of riches and prosperity.] fortune, as riches of þis worlde. And as havyng of soche godes is þo lest of thre, so by þo leest evydense is a mon proude; for richesse by fortune falles fro a mon, as by theft or robrye, or perilis of þo see, or by wastyng of þingis for defaute of hom; and God forbede þat godenesse passe þus fro a mon; as, if he serve treuly to God in charite, he is als gode pore as when he was riche. And sith God acountes a mon aftir þat he is gode, not aftir þat a mon is riche is he gode to God; ffor þen Crist and his apostils were noþing worth. And þat richesse of þis worlde be matir to be proude, wittenesses experiense, and wittenes of Gods lawe. Ffor hit is seide comynly, þat evere þo more gode þat a man haves, evere þo better he is, and þo more to telle by; and in wittenesse herof, riche men ben worschippid, and travelen ful sore to have suche richesse; and hit were a folye to putt men in suche peril, bot if þei were þo better for wynnyng of suche richesse. And one mon is more worth þen ben two oþer, when he is taken prisoner, or schulde be solde. Soche mony resouns, with comyne experiense, techen us þat richesse is matir of pride. Bot resoun of kynde teches þo peril þat a riche mon is inne by havyng of his richesse. Ffor if he spende yvel þese godes, þei don hym myche harme; and if he spende hom wil, þo occupacioun of hom lettis hym fro better servise þat he schulde serve God. And herfore nowþer in state of innocense, ne in state of blis, schulde mon be þus riche. And herfore teches Poul, for sikernes of prestis, þat þei schulden have fode and hillyng nedeful to hom, and herewiþ holde hom payed, ffor more wolde tarye hom. And so richesse

of þis worlde ben nedeful for þis weye; bot be men war for pride of hom, and mony oþer perils. Ffor, as Seynt Poul seis, [1 Tim. vi. 9.] riche men of þis worlde smaken [smachen, BB.] herfore hyenesse and hopen in a fals grounde. And hit is al one, mon to be proude for richesse, and to be proude for a weght þat he is cloutid wiþ. Bot who shulde be proude of a nede [nedy, BB.] cloth, þat be beris hevyly for a trespas þat he did? If mon had stonden in state of innocense, he schulde not have ben þus occupied wiþ richesse, ffor alle þinge schulde have ben comyne, as hit is in hevene; and iche mon schulde have had fre use of godes þat he wolde. What evydence schulde mon have to be proude nowe in synne, for losse of þis fredome and hevynesse of erthe? And so ben we certeyn by Crist and his apostels, þat such habundaunce of godes makes us not better to God. And even aftir þat we ben gode to oure God, ben we onely gode to þo worlde, or any oþer þing.

CAP. VII.

Sith þo fende temptis first men to pride, he castis mony weyes [Remedial con∣siderations against the various kinds of pride.] hou he schal desseyve hom. And so he castis byfore hom mony maters of pride; if he fayle in one he takes in anoþer, and if he take in mony he is þo better payed. Bot we schal undirstonde þat þis fals gylor fayles in iche resoun þat he makes to mon; ffor as God is grounde of treuthe, so he groundes falshed. And herfore were hit gode to witte þo cautelis of þis giloure; for iche mon loves treuthe, and flees to be disseyved; ȝe, þof he luf falshed, ȝitte he lufs treuthe. Se we hou þis gyloure fayles in his resouns. He temptis men to ypocrisye, to hyen hom of hor holynesse; and if þei done þus, hor holynesse flees fro hom, and so þei hyen hom falsly of þing þat þei have not. Þis is þo love of þo fende, fader of falshed. If þo fende move men to pride of hor connyng, he makes hom foolis by þis fals pride; ffor iche mon here in erthe hafs more of unconnyng þen he hafs of connyng, if he loke wel. And so mon schulde lerne to knowe mekely, þat inalsmyche as he is proude of connyng, he drawes to hym unconnyng þat he wolde fayne fle. If þo fende tempt men of bodily strenght, and þei falle in pride by movyng of þis giloure, þei ben made so myche unstronge in

hor soule; and so þei losen more strenght for semyng of lesse strenght. And þus if men ben proude of bewte of hor body, þei losen als myche þo feyrnesse of hor soule; and þo soule with his purtenaunses is better þen þo body. If þo fende move men to be proude of hor kynn, þei fallen in þat fro kynraden and childerhed of God, and þen kynraden of kynde is litel for to preyse. And so, if a mon presume ageyns his God to amende his schappe, he foules his soule, and þat is more yvel þen foulenesse of body. And þus þis fals faytour fayles in richessis when he moves men to be proude of hom, as he lyed to Crist when he heght hym to gif hym alle rewmes of þo world for to worschip him; bot he had not þat he hyght, for his first forfeture. And so, if a man falle in brygge [bryke, BB.] , for worldly richesses, he forfetis ageyne þo cheef lord, and noght haves by right. And þus of alle þo argumentis þat þo fende con make, he fayles foule in his proffer to a trew mon. And a virtuouse mon schulde lerne þis scole to conclude þo fende, as Crist did when he temptid hym; and in such answeryng and arguyng of mon lise more mede þen in stryves of scole. And so Cristen men, þat is, Gods Chirche, schulde sey to soche stryvers þat chiden wiþ wordes, þat childre of God have none suche cus∣toum, but answeren by stillenes ageyne soche fendis. And þus, if pride be chasid fro a monnis soule, alle hir cisters wil fle, for þei ben not wiþouten hir.

CAP. VIII.

Þo next cistir of pride is synne of envye. Envye is cald an [Definition of ENVY.] yvel wille of a mon, by whiche he wilnes harme falle to his neghtbore, and if hit he fallen, he joyes hym þerof. And so, riȝt as pride, þo first of þese seven, is unordynel wille of a monnis owene hyenesse, so envye, þo secunde cister of synne, is unordynel wille of mon to his neghtbore. And so envye algatis sownes to yvel, and is most even contrarie to charite. And here clerkis disputen how envye may be, sith no mon may wilne a þing bot if hit þenk hym gode, or elles þat gode comes þerof; bot nowþer falles to envye. Bot here schal þo fende witte þat envye is his synne, for hym þenkes þat þing gode þat

is harme to anoþer; and so, as Gods children have likyng in gode þing, so þo fende and his childer have likyng in harme. Ffor þo fende hafs no profite of his felowschip; ffor more felowschip shewis more consense in hor yvel wille; and þat dos hom more harme. And so, as godenes profites to a gode mon, so wickednesse plesis to an yvel mon. And so iche envyouse mon is an opun fole, ffor hym þenkes þat þing gode þat is yvel.

As men tellen in fablis of two men in a cyte; þo first was [The fable of the envious man and the covetous man.] envyous; þo secounde was covetous. Þo justise of þo cyte ordeyned to make a crye, þat wheþer of þese two men asked oght of þo juge, þo secounde schuld have þo double þat þo first asked. Þese two men comen at tyme and þo stede [So in BB; W has, at tyme assigned.] as∣signed, and stryven among homself, wheþer schuld first aske. Þis envyouse mon þoght þat if he asked first he schulde do myche gode to his first brother. Þo covetouse mon þoght þat if he asked first his broþer schulde have þo double to hym; and so hit was ordened þat þis elder broþer schulde aske first what he wolde. And so þis envyous mon moste nede stonde to þis decre; and he had sorowe to do profite to þis covetouse; and þerfore he asked þat his eye schulde be put out, undir∣stondyng þat by þis his broþer schulde be pure blynde; and þo juge of þo cyte made parforme þis sentense [

A somewhat different version of this fable, in French of the thirteenth century, may be seen in the Recueil of Barbazan (I. 91; ed. 1808). St. Martin meets the two men on a plain, and on parting company with them, says that if one of them will ask him for something, he shall have it, whatever it may be, but the man who has not asked shall receive double. Urged on and me∣naced by the covetous man, the envious man asks that he may lose an eye; and the rest of the story agrees with the version given in the text. Barbazan took this fable from a MS. of S. Germain des Prés, No. 1830.

A third version is given in the appendix to Robert's edition of La∣fontaine's Fables (II. 509; Paris, 1825). In this version (which bears the name of Ysopet-Avionnet, who professes to have translated it, and his other fables, from the Latin), Phoebus occupies the place of St. Martin, and the language and whole air of the fable are of much later date.

From what source our author derived his version of the fable I cannot determine. The Gesta Ro∣manorum will immediately occur to the literary reader, but this fable is not found there.

] .

Þis justice of þis cyte may be God Almyghty, þat puttes in monnis fredame to chese gode or yvel; and by his godely

choyse his brother schulde fare þo better. Þis justise is Lord bothe of Gods cyte and of þo cyte of þo fende, for bothe men [om. BB.] ben his creatures. Bot þo envyous mon, of þo cyte of þo fende, chesis to harme hymself to harme his neghtbore. Bot þis riȝtwise juge by his trewe jugement jugis þis envyous mon to be pure blynde; ffor he is juge of alle, and jugis men by hor wille. And so þo envyous mon is blynde by boþe his eyne, bothe by eyne of his body and eyne of his soule; ffor whatevere he sees in kynde, bodily or gostly, harmes to hym∣self to lyve þat evere schal laste. And þus envyous men ben þo fendes childer, and don harme to homself, and profiten to Gods cite. If þou aske resoun why þei don þus, þei ben wiþout resoun, and herfore resoun dampnes hom.

CAP. IX.

Bot, for to speke more of þis fendes synne, þo Chirche is [Three classes in the Church: preachers, soldiers, labourers.] divyded in þese thre partis;—in prechoures, and deffendoures, and þo þridde part ben laboreres. Prechoures schulden be prestis; for Crist, hed of þe Chirche, bad his disciplis to preche þo gospel to alle maner men, and þus he wan þis worlde. And gode marke how Crist, þat was God and mon, bad his gostly knyghtis go in to al þo world, not for to feght wiþ colde armes of body, bot wiþ armes of charite, þat is Cristes gospel. And so he bad not leesynges ne fablis be prechid, but treuthe of þo gospel, for þat is virtu; ne he bad not onely preche to men þat gaf hom, bot to alle maner of men wiþouten acceptyng of persones. And so, on a stille maner, Crist forfended symonye and beggyng and covetise unto alle his prechoures. For as þei token frely hor connyng of God, so schulden þei frely dele hit to þo peple.

Þo first part of þo Chirche schulde be next Crist, for hit [Envy among priests.] schulde be next heven, and most ful of charite; bot þo [þis, BB.] part by þo fende traveles by envye. Þis part schulde be al of one religione, as prestis, and dekens lyvyng clerkes lif; bot þo fende hafs chaungid þis part in mony coloures, as seculers and reli∣giouse; and bothe have mony partis,—as popes and cardinalis and bischops and archdekens, munkes and chanouns, hos∣piteleres and freris. And sith of þese ordires one lufs more his

broþer þen he lufs a mon of a straunge ordire, and wil deffende his ordir by personel affeccioun, hit is no wondir þat charite be putt awey, ffor hote humoure þat is partid wil souner waxe colde. And so Cristen men byleven, by ordynaunce of Crist, þat hit were better to clerkes to be alle of one sute [secte, BB.] , and þen myghten two oþer partis lif with hom in more charite. Ffor now may men se þat foure ordires of freris þat ben late founden by ordynaunce of men, kepen hem not in charite amonges homself; sith not onely one ordir hafs envye to oþer, but one persone in one ordir, for worschip or office, haves envye to his broþer for hor dyversite. And for þis cause one ordir wolde have anoþer aweye, bothe for hit harmes hym in name and in beggyng; and one begger is woo þat anoþer lettis hym. And þus hit is of oþer ordires of religioun. By ordynaunce of Crist prestis and bischops was [bene, BB.] al one, bot effter þe emperoure departid hom, and made bischops lordis and prestis hor ser∣vauntis; and þis was cause of envye, and quenchid myche charite. Ffor ordynaunce of Crist stondis in mekenesse, in unyte, and charite; and variaunce of richesse, and hyenesse in statis, gendren envye, as comynly variaunce of worschip and richesse gendres envye amonge mony men. And so if possessioneris weren broght to þat state þat Crist ordeyned to his clerkes, þen schulden men have charite, bothe wiþ seculere clerkes, and also wiþ religiouse.

CAP. X.

Þo secounde part of þo Chirche is calde deffenderes, as lordes [Envy among lords and knights.] and knyghtis, and oþer men of armes. Envye regnes in hom for mony enchesouns. Ffor þei coveyten by pride worschipp and richesses, and lordschip of clerkes makes lordes to pore. Ffor we schal undirstone þat holy Chirche, as ho [scho, BB.] is oure moder, so ho is a body; and hele of þis body stondes in þis, þat one part of hir answere to anoþer, aftir þo same mesure þat Jesus Crist haves ordeyned hit. As in a monnis body, if humoures ben uneven, on oþer hole members comes sekenes anoon, or feveres of body, or oþer straunge sekenesse. And þus hit mot be in body of þo Chirche, ffor oure Lord Jesus Crist

is auctor of kynde, and ordeynes better lawes to membres of his Chirche þen he ordeynes to partis of a monnis body. And so men seyn, Surely þo Chirche schal nevere be hool, byfore proporciouns [So in BB; W has proposiciouns.] of hir partis be broght ageyne by þis hevenly leche, and medicyne of men. O, if hit were a charite to hele a seke mon, how myche more charite were hit to hele þo Chirche our moder! Mercye faylis to men þat helpen not þis seke wommon, ffor more charite men schulden have to hir and to hir membres. And þis defaute of charite brynges in envye, and makes men of armes feght and to stryve; ffor batels ben un∣kyndely [So in BB; W destroys the sense of the passage by reading ben nowe kyndely offices, unless nowe is used for no.] officis to þese defendoures, bot to mayntene by strenght þo ordynaunce of God. And here hom fayles charite, when þei leven þis better and esyer algatis, and taken þo fendes office; ffor hitt falles to fendes by pride and envye one to feyht wiþ anoþer, as Gods lawe telles; and clerkes office schulde be to drawe men to pees. Bot nowe þei moven un∣kyndely, bothe in worde and in dede, men for to werre ageyns Gods lawe. And so many principlis þat þo fende haves founden unto þese grete werroures, ben even ageyne charite. Ffor þei taken for a lawe, þat hit is leveful for hom to anoye hor enmye on what wey þat þei may. Bot charite of Crist biddes þo con∣trarie, þat men schulden love hor enemyes, and do hom gode for yvel. And so þis part of þe Chirche faylis in multitude and humours of charite, and travels in envye. And so, as virtu in prestis quickens þo Chirche, so synnes or vices þat regnen in hom maken þo Chirche venymous in two oþer partis; and specialy synne of consense of clerkes, þat þei hiden Gods lawe fro oþer partis bynethen hom. For þo virtu of charite schulde be most in clerkes; envye is moste in hom when þei ben turned to yvel. Bot nowe, to plese þes lordis, clerkes hyden Gods lawe, and pursuen prestis for prechyng of treuthe.

CAP. XI.

Þo þridde part of þe Chirche travels by envye for mony [Envy among labourers.] enchesouns, bot thre ben most comyne. One is defaute of prechyng in whoche þei schulden be tauȝt more to telle by

charite þen any worldly gode. For þis lore fayles hom bothe in worde and dede, ffor more covetouse ben none þen ben þes prestis. Þo secounde cause of envye among þo laborers is þat þei ben to chargid and spoylid in hor godes by two partis above þat schulden deffende hom, ffor freris, persouns, and oþer men þat robben þo Chirche, maken hom to swete hor owne blode by hor ypocrisye. And siþ seculer lordes schulen mayntene hom ageyns þis, bothe þese two partis spoylen þo puple. And right as light and virtu of heven comes fro above, so helpe of þo puple schulde cum fro þese two partis; sith ensaumple of gode lif, and gode techyng, and gode dedes, schulde cum fro þese clerkes and seculer lordes. And þo stomak of a mon schulde deffye his mete, and norische oþer members þat hongen on his body; so, as seyntis seyn, schulden prestis be a stomak to deffye þo gostly mete, and so norische þo body of oure modir holy Chirche. Bot þis offis faylis. And as eyne in þo hed reulen al þo body for to go right weyes and profitable to mon, so prelatis of þo Chirche schulden lede hit in Gods wey. Bot Crist seis in his Gospel, þat if a blynde lede a blynde mon in þo wey, þei fallen bothe in þo dike. And þus þo wey of charite, þat schulde be brood to alle men, is streyned by envye, and lettis men to sue Crist. And so þo fend haves cast a boon, and made þese honndes to feght; and by a bal of talow lettis hom to berke.

And so uneven delyng of godes of þis worlde genderes myche envye among þese worldly men. And so partis of þis comyne, and specialy marchauntis, moven to þis envye by desseyt of hor crafft. And as lordes schulden be mendid by prechyng of hor bischopis, so lordes schulden amende marchauntis and oþer folk, þat in þo þridde part of þo Chirche sowen by hor envye seed of dissencioun, and synnes þat distourblen rewmes. For al þof pore men of þo comyne, for hor bisye travel, synnen lesse in envye and in oþer synnes þen done men above hom þat traveilen not þus, nereþoles for mony causis fallen þei in envye, ffor everiche synne brynges in anoþer; and alle oure þre enmyes, and specialy þo fende, worchen to iche synne, and one helpis onoþer. And specialy if a mon be partid fro God, þat schulde be his foundement to ageynstonde synne, he is a house upon gravel, þat is light for to move. And so, by lore of Seynt

Poule, iche membre of holy Chirche schulde be as membre of a [1 Cor. xii. 12.] mon, and iche schulde helpe oþer; for kyndely monnis hond helpis his heved, and his eye helpis his foote, and his foote his body; so þat membres of a mon þat ben more foul, ben more helpyng to a monnis body, ne one membre lettis not anoþer for to worche, bot raþer helpes hit wiþouten envye, and eche one dos his propir werke, and so stondis monnis body. And þus schulde hit be in partis of þo Chirche; bot departyng fro þo stok lettis siche helpe, and somme men, as deede lymmes departid by synne, helpen not þo Chirche, bot rather don hit harme. And þus done men þat ben departid fro þo rote of charite. And herfore membres of þo Chirche drawen alle in one ȝok, and ben alle of one wille, as þo Chirche telles. And herby may we suppose who ben of holy Chirche, and who membres of þo fende, and maken þo wicked Chirche; ffor charite is a cloth þat partis þat one Chirche fro partis of þat oþer, as holy men seyn. And þese two glues, of predestina∣cioun and of prescience of God, joynen þese two bodies. And þo token, þat þo puple is þus partid in willes, teches þat þei ben not of one Chirche. For Gods lawe schulde be reule to schape men of one wille, bot parting fro þis lawe departes men fro charite, and so hit departis men fro membres of Gods body, and so fro membres of holy Chirche, and þen ben þei fendis.

CAP. XII.

Ire is þo thridde cister approprid to þo fende. Bot þere ben [Definition of sinful ANGER.] two ires, gode ire and yvel. Gode ire is, when a mon is wroth in Gods cause, and not to venge his owne cause, but to venge Gods wrong. And þus is God seide in his lawe bothe wroth and wode; and þus weren holy prophetis medefuly wroth, as Moyses was a meke man, and wroth on þis maner. Wrathe þat is synne is by pride of mon, and principaly for monnis cause, unskilful wille of vengeaunce. And alþof mony ypocritis excusen hom fro þis ire bi coloure of þo firste ire, nereþoles þo juge above schal juge at þo day of ire hou þat treuthe stondes. Envie and ire ben dyverse in maner; ffor envye stondes in yvel þoght, and schwes hym not forthward; and envye, modir of ire, haves maner of þo fende; bot ire distourblis monnis witte,

and moves his body, and neghes neer to vengeaunce of a monnis neghtbore; as Caym was fadir of ire, sleeyng his broþer. Bot ire þat is in God is al in oþer maner. Ffor by þo reule of Austyn, take awey movyng and distourblyng of witte, and al þinge þat is unperfit, and kepe wille of vengeaunce, as right∣wisenes askes, and such ire is acordyng to God. When God takes gret vengeaunce, and hastly [hastiliche, BB.] wiþal, þen is maner of wodenesse acordyng to hym; as here God by his ire snybbes his servauntis, bot at þo day of dome he dampnes hom scharply. Ffor iche fende serves to God, suffryng þat he is worthy; and so ire þat God snybbes wiþ mon sownes to reprove [reprofe, BB.] þat he blames [blamed, BB.] þo fendes childer. Ffor no man askes wysely þat God chastise hym not, bot takes rather mekely þo peyne þat God sendes hym, ffor elles he were unbuxum scoler to his mayster.

And þus þre harmes fallen of ire. Ffirst, a monnis witte is [Three evils flow from Anger.] lettid in his worchyng, and mon is made by his foly like unto beestis. And þus movyng of spiritis lettis oft men to herberow þo Holy Gost, þat lufs reste in soule. And soche men taken not hete of charite, as þo sonne makes not hoot watir þat rennes hastily; and in figure of þis, Caymes heved tremblid, and des∣peyred for to have remyssioun of his synne. Ffor he was distourblid in resoun, þat is heved of þo soule. And so mov∣ynges of mon withinne maken a den to þo fende to reste hym inne, derkyng and aspying when he may anoye mon; and þis is þo secounde harm þat comes of ire. Þo þridde harme of ire stondes in þis, þat hit spoyles a mon of godes wiþouteforth. He þat slees his broþer leesis hym a frende, sith Crist seide þat Scariot was a frende to hym. And not al onely lesis mon by ire frenschip of þat mon þat he slees unjustly, bot frenschip of his frendes, and luf of God and aungels. And as a mon by suche ire lesis his strenght, so he lesis his catel for harme þat he dos. Ffor al þof þo fende make hym strong for tyme of his ire, nereþoles he mote nede be feble þeraftir. And þus, among synnes, ire is ful contrarious to felouschip and charite þat schulde be in þo puple. And herfore biddes þo prophete to [Is. ii. 22.] bewar wiþ þat man þat hafs his spirit in his nose and hastly takes vengeaunce.

CAP. XIII.

Iche mon þat is vengeable by unskilful ire, is like to a fende [Vengeance, under what limitations lawful.] þat blasphemes ageyns God, to whom is propre to take ven∣geaunce of his sogett. Ffor no mon scholde take vengeaunce bot if God move hym, and teche hym as his instrument how God wil have vengeaunce. And þus iche irrouse mon blas∣phemes ageyns God. And herfore by comyne lawe schulde no mon make batel, bot if he have leve of prince of þo puple. And certis an erthely prince is comynly proude, and wantis witte to teche when men schulden feght; and herfore it is lickly þat prince of þo worlde is auctor of batels þat men now usen. Ffor wil I wot þat Crist is kynge of pees and charite, and moves men to pacience, as to his monhed falles. And here may we se how þo fendes argument disseyves þo puple, and moves hom to feght. Þo fende takes a soth [takeþ for a sothe, BB.] , þat in þo olde lawe was leveful men to feght by auctorite of God; and sith þo same God is now, why schulden men not now feght? Bot here we graunten þo fende þat in þo Olde Testament hit was leveful to feght, *as Gods lawe techis us; and now in þo newe lawe were leefful to feyȝte* [The words between asterisks are omitted in W, evidently by a mistake of the copyist.] , if suche circumstansis weren as were in þo olde lawe; and elles schulden men be in pees for luf of oure God. Sothly in þo olde lawe men foghten wiþ Gods enmyes, to venge Gods injurie, and by noone oþer cause; and nowþer schulden men now, if hor feghtyng be leveful. Þo seconde circumstaunce of leveful feghtyng askes þat by autorite of God þo feghtyng be made; and þat God telle hom, and bidde hom feght þus, and þen schulde God mesure men, and teche hom to feght. And if men kepten wil þis, þei schulden not feght now ffor no men. Bot fals men stiren now to batel; ffor tyme is comen þat Ysaie spekes of Crist,—þat men schal welle hor [Is. ii. 4.] swerde into plowgh-schares, and þo irne of hor speres into sythes or sikles. Þo thridde cause þat men schulden holde in feghtyng and werryng, is þat þei schulden by charite do dedes of hor feghtyng, loovyng God and hor neghtbore, ȝe, men þat

þei feght wiþ. Ffor Seynt Poule biddes þat alle oure dedes be done in charite; and by Gods lawe we schulden luf oure enimyes, and so make hom frendes by þo strenght of charite. And sith no mon schulde feght bot wiþ þese thre maners, hit is knowen þing þat men schulden not now feght. And herfore Jesus Crist, duke of oure batel, taght us lawe of pacience, and not to feght bodily. If God rowne in þin eere, and bid þe feght in his cause, as God taght by prophetis in þe Olde Testa∣ment, feght fast in Gods cause, as he hymself biddes þe, and elles holde þi pees, as Crist did wiþ his clerkes. And se þis apis argument, þat if men foght sumtyme, wiþ þes þre causis, þen men schulden feght now. For now is tyme of pees, and þo Chirche is olde, and none of þese casis fallen þat men schulden feght wiþ, bot even þo contrarie sueȝ [sewes, BB.] , as iche mon schulde knowe. And so þo fende, fadir of ire, autorises þis feghtyng; and his lymmes suen hit, moved of hor mayster.

CAP. XIV.

Bot ȝitte argues Anticrist, to mayntene mennis feghtyng, þat [A justification of war, both defensive and offensive.] kynde techis þat men schulden by strenght ageynstonde hor enmyes. Sith a nedder by hir kynde stynges a mon þat tredes on her, why schulde we not feght ageynes oure enmyes? for elles þei wolden destrye us, and dampne hor owne soules. And þus for luf we chastisen hom, as Gods lawe techis us. And so, sith oure enmyes wolden assayle us, bot if we sayliden hom byfore, sith we loven better oureself, we schulden first assayle hom, and þus we schal haf pees.

Here me þenkes þat þo fende disseyves mony men by falsenes [The author's reply.] of his resouns, and by his fals principlis. Ffor what mon þat hafs witte connot se þis fallas? if hit be leveful by strenght to ageynstonde violence, þen hit is leveful to feght wiþ men þat ageynstonden us. Wil I wot þat aungels ageynstode fendes, and mony men by strenght of lawe aȝeynstonden [So in BB; ageynstoden, W.] hor enmyes; and ȝitte þei killen hom not, ne feghten not wiþ hom. And wise men of þo worlde holden hor strenghtes, and þus ven∣cuschen hor enmyes wiþouten any strok; and men of þo gospel vencuschen by pacience, and comen to reste and to pees by

suffryng of deth. Right so may we do, if we kepen charite; þof men ravischen oure lordschipp, or elles oure meblis, we schulden suffre in pacience, ȝe, þof þei diden us more. Þese ben þo counseils of Crist. But here þo world grucches, and seis þat by þis wise weren rewmes destryed. Bot here byleve techis us, siþ Crist is oure God, þat þus schulden rewmes be stablid, and oure enmyes vencusched. Bot peraventure mony men schulden lese hor worldly richessis. Bot what harm were þereof? sith in þo state of innocense alle men schulden comynly wante suche lordschipp. Bot þo fende takes ensaunple at wormes of venyme, and by a naked propurte teches men to feght; bot mony oþer ensaunples of pacience of bestis schulden teche us to suffre, for myche more gode. And a fendis conscience reulis hym þat bringes of þis, þat if he were þus pacient his enmyes wolde kille hym. As if a mon wolde sey, þat if he keppid Cristis counseil þo fende wolde fordo hym, for he is more þen Crist. And if we feghten þus for luf, hit is not luf of charite; ffor charite sekes not propur gode in þis lif, bot comyne gode in heven by vir∣tuouse pacience. And wil I wot þat worldly men wil scorne þis sentense; bot men þat wolden be martirs for þo love of God wil holde wiþ þis sentense; and þei ben more to trow, for þei have more charite and better ben wiþ God. And disseyt of love is wiþ men þat feghten, as wiþ fendes of helle is feyned fals luf. Bot at Domesday schal men witte who feghtis þus for charite; ffor hit semes no charite to ride ageyne þin enemye wil armed wiþ a scharpe spere, upon a strong courser; ffor ȝitte þo cosse [kys, BB.] of Scariot was more token of charite. And so Gods lawe techis men to cum bifore in dedes of charite and werkes of worschip; bot I rede not in Gods lawe þat Cristen men schulden cum byfore in feghting or batel, bot in meke pacience. And þis were þo mene whereby we schulden have Gods pees.

CAP. XV.

Ȝitte þo fende argues þat men feghten wil; for by virtu of [Rejoinder from those who maintain the lawfulness of war.] feghtyng men have grete name and honoures and worschippis, þat ben mede of virtues. And titil of conquest is þo beste of alle; bot conquest may not be wiþout gret feghtyng, and so

oure batil is leveful; or elles wil hit sue þat in alle þis world, men occupyen hor lordschips by unjust titil, and so schulde iche mon feght wiþ his broþer for defaut of titil. Lord, siþ Crist approved þese knyghttis, and bad his apostils selle hor cootis and bye hom swerdis,—wharto bot to feght? and of dedes and wordes of Crist is feghtyng approved, why is hit not leveful? Bot here we answeren aftir þo first sentence, þat werres and feghtynges ben now unleveful. And to þo first resoun we answeren on þis wyse; þat name of þo worlde þat þo fende hafs hyed is a grete evydense þat batil is cursed. Ffor mony men ben preysid now for fendes werkes, and honour and worschip þat þo world gyves hom is comynly for vicis and not for vir∣tues; ffor worldly men tellen more by vicis þen by virtues. Lord, what honour falles to a knyght, for he killes mony men? Wil I wot þat honge-men killen mony moo, and by more just titel, and so by vertue, and so schulden þei be preysid more þen soche knyȝtis. And bochere of bestis dos oft tyme his offis by right and by charite, and so he dos hit wil; bot bocher of his breþer by not so gret evydense slees men in charite, and so not so justly. Why schulde not þis bocher, for his better dede, be preysid more þen þis knyȝt þat þo world hyees? sith more virtuous dede is more for to pryse. And so hit were better to mon to be bocher of bestis þen to be bocher of his breþer, for þat is more unkyndely. Þo passioun of Crist is myche for to preyse, bot sleeyng of his tormentoures is odiouse to God. Lord, siþ kynge of al þis world preyses so myche passioun, and hatis such accioun [occupacioun, BB.] , why schulde not men do so?

As to titil of conquest, we schulde undirstonde þat if God [Title by con∣quest ex∣amined.] bid conquest, hit may þen be leveful,—as childer of Israel had justly hor rewme. Ffor sith God is Lord of alle þes worldly godes, he may gif mon right to what þing þat he wil. And so, if rewme have forfeetid ageyns þis cheff [chefe, BB.] lord, in peyne of þis trespas he gyves hit oþer folk. Bot mon schulde not dreme þat puple haves so synned þat God wil punysche hom þus, bot if God telle hit hym. Ffor foure hundrid wynter synneden þese Amorees, and God justly suffrid hom in londe of byheest. And to suche a conquest mot conqueroures be worthy for to

have þis londe whoche þei schulden conquere. And þo thridde; if God gif hit hom, and move hom to conquest, þo titel is gode inoghe if þei contynuen in gode life. Bot hit is likly þat mony conquerours faylen in tyme of grace in mony of þese. Bot one þing I wot wil by lore of God's lawe, þat if a mon occupye a lordschip unjustly, and his eyr aftir hym be a just mon, God þat is cheeff Lord approves his lordschip; ffor gift of God is best titel, ȝe, better þen heritage. And so just lif of eyres schulde clere hor conscience. And þus schulde no mon feght wiþ oþer by titel of conquest, bot if God bad hym. And so, as Baptist telles, God approved knyghtis to deffende his lawe by strenght, al þof þei slee no men. And Crist bad sille mennes kootis and bye hom swerdes, not to feght bodily, bot to speke mekely, bothe in cause of God and worldly causis; and þes ben two swerdes þat Crist seis ben inoghe.

CAP. XVI.

Bot ȝitte men replyen of þis new dede, þat þo pope approves [Crusades not necessarily lawful because sanctioned by the pope.] croyserye, and to hym schulden men trowe. Herinne [hit, BB.] is seid pleynly in oþer placis þat þo pope may synne, and clerkes þat ben to him ward. Ffor he is not more confermed þen Seynt Petre was; and he, aftir he had taken þo Holy Gost, synned, as Poul seies. Why myght not Anticrist synne? He is Anti∣crist, þat by ypocrisie reversis Jesus Crist in his fals lyvyng. Crist forsoke to þo fende temporal lordschip; Anticrist gedris hit wiþ mony a fals titil. Crist was most servisable of any prest of erþe; Anticrist is most daungerous, and closid in a castel, and comynes not wiþ men by forme of þo gospel more þen a spirit in cloos; how schulde he be Cristis vikere? Meke∣nesse and servise and povert to þo worlde schewis þo fals feynyng of such an ypocrite. And in þis fals gabbyng is groundid mony oþer,—as assoyling of synne, and mony oþer privylegies, bi whoche he bigyles þo folk. For þei may not se hom; and þei schulden trowe þat he seies, as he falsely feynes, as blaspheme falsehed, þat he makes medeful to slee Cristen men, and mayntene his lordschip, ȝe, more medeful, as he seis,

þen to deffende Cristis lif. And þus byleve of Cristen is turned up so doune.

And in consence of þis synne synnen clerkes comynly; for [Different modes of con∣senting to sin.] siþ consence to a synne foules mon in þo same synne, and on sex maners may a mon consente, hit is knowen by prestis dedes how þei consenten in þis. He consentis þat helpis to do a wickid dede, or deffendis þis synne on o maner or onoþer; he þat counseils þerto, and he þat approves hit; and he þat is stille to helpe men ageynes hit, and he þat stirtis [sturtis, BB.] o bac for to reprehende hit.

Þo pope is stirtour [autour, BB.] of þis feght, and synnes more þen [Great sin of the pope, in encouraging war and blood∣shed among Christians.] feghters,—as þo bischopis of þo temple synned more þen Pilate, or knyȝtis þat slowen Crist, for prestis autorisiden þis synne. But who schulde have autorite to deffende þo popis lordschip, his state, or elles his lif, by such maner of feghting? Ffor wil I rede þat Crist blamed Seynt Petre, for he wolde deffende Cristis lif by smytyng of swerde. Also I rede þat Crist wolde not take vengeaunce of Samaritanes, when þei helden his owne godes fro hym and his apostils, and denyed hom þus bothe mete and herberow. Bot Crist seide he was not comen to lese þus mennis lyves. Also Crist is a gode hyrde for þis condicioun, þat he puttis his owne lif for savyng of his schepe; bot Anticrist is a wolff of raveyn, for he dos ever þo reverse; he puttis mony thousande lyves for his owne wrecchid lif. And by forsakyng of þing þat Crist biddes prestis forsake, he myght cees al þis stryve. Why is not he a fende? Þo prestis þat feghten in þis cause synnen foule in homycide; ffor if men-sleeyng in seculeres be odiouse to God, myche more in prestis þat schulden be Cristis vikers. And clerkes con∣senten in prechyng and mayntenyng of þis cause, and in cowarde dombenesse for a foule luf, and seculeres in mony wises consenten to þis synne. And þus prestis ben irreguler, and seculeres helpen hom. And þus al þis worlde is fouly in discencioun; and I am certeyn þat þo pope and alle men of his counseil con not make a spark of resoun to prove þat he schulde do þus. And þus bolnyng by ire, and specialy in

clerkes, distroubles þo Chirche mony weyes, and lettis men to wynne heven. Bot byleve schulde teche us to be meke as Crist was, and þen schulden we fare þo better, bothe to body and soule. If we have ire in Gods cause, kepe we þat wiþ mekenesse and wiþ prudense of God, and so schal we plese hym.

CAP. XVII.

Þo fifte synne of þese seven is calde slouthe in Gods servise; [On SLOTH.] and þo world helpes þo fende boþe in þis and ire. We schal witte þat ydelnesse in servise of God norischis oþer mony synnes, and þus plesis þo fende. And herfore seis þo Gospel, þat þo fende aspyes wheþer servauntes of a monnis house ben ydel and proude, and if he fynde þat hit be so, he dwellis wiþ þat mon. Lord, if a gode housebonde wil not his hyne be ydel, myche more of God, þat lufs clene travel. And þus we reden of aungels, þat nowþer nyȝt ne day þei ben ydel in God's ser∣vise, but blisfuly serven hym. Mon in state of innocense schulde be kept fro ydelnesse, ffor, as Gods lawe seis, he schulde have kept Paradis; and myche more in state of synne schulde mon wake in Gods servise. Ffor þo fende is a theff to wake on mon bothe day and nyȝt; and if he se hym nappe or ydel, he temptis hym to monnis harme. If he slepe in Gods servise þo theff spoylis fro a mon godes þat God hafs gyven hym, to helpe hym fro þo fende. If mon wake in ydelnesse, þo fende aspyes þat þen is tyme to tempt mon to serve hym, for þen he þenkes to spede his cause. As, if a mon have to a lord any cause for to spede, he chesis a tyme when þo lord is ydel for to here hym. And so þo fend aspyes tyme when mon leves to serve God, and þen he moves to serve hym, in lustful servise of þo flesche, or in servise of þo world, and putt byhynde Gods servise. And in þat mon is fals ageyne þo firste comaundement, and þen þo fende sees his tyme to move mon to serve hym. Ffor iche mon mot sumwhat do, as a spere in pleyne place, moved in a grete wynde, mot nedes be moved sumwhyder; aftir þo movyng of þis wynde mot þo spere take his weye. So iche monnis soule is a spere þat nedely mot sumwhat do; and if þo Holy Gost lede hym not to Gods servise, þo fende ledes him to his; for sumwhat mot a mon do.

Lord, if monkynde in þo stat of innocense, when he had in hym strenght, and was not bysett wiþ enmyes, schulde not be ydel bot serve his God bisily, ffor elles he schulde by ydelnesse have fallen fro þo state of innocense,—how schulde he be ydel now when peril is myche more?

And here schulde a mon witte to what state a mon is calde [Each human condition or calling has its own appro∣priate work.] of God, and aftir þo office of þis state serve his God treuly, as dyverse membres of mon serven þo body in hor kynde. And as dyverse partis of mon served unkyndely to mon if one toke þo servise of anoþer and loft his owne propur werk, so dyverse partes of þo Chirche have propir werkes to serve God; and if one part leve his werk þat God haves lymyttid hym, and take werke of anoþer part, synful wondir is in þo Chirche. And herfore is iche mon nedid to witte what state he stondis inne, and kepe þo servise of þat state, for elles he synnes in ydel∣nesse. And so, if a mon synne, he falles in ydelnesse of his werke. And if þis synne be in a mon, hit haves sum cistir couplid wiþ hit. For nedes mot men here in erthe serve God or elles þo fende; and so as virtues ben knyttid togedir, so ben vicis in hor maner. And also hit sues þat iche mon is nedid to con his byleve, ffor a servaunt of a lord mot nede witte what he schulde do. And þus byleve of holy writte schulde teche men of hor state, hou þei schulden serve hor God, lest þei synned in ydelnesse; and þus byleve is nedeful to iche mon of þis worlde.

CAP. XVIII.

And þus schulden Cristen men witte þat sum servise is [The work of a priest is the highest of all,] comyne to alle statis of men, when þei have discrecioun; and iche mon is holden to kepe Gods comandementis, and to serve hym bisily in al þat God haves gyven hym. Bot, as we seiden byfore, thre partis of þo Chirche schulden in þre dyverse maners serve treuly hor God,—as prestis, and gentil men, and laboreres of þo worlde. As prestis have a state hyest of alle oþer, so God askes of hom more parfit servise; and ydelnesse in prestis is more dampnable. Þo moste hye servise þat men have in erthe is to preche Gods worde, þat falles unto prestis. And herfore more streytly God askes of hom þis servise, ffor herby schulden prestis make childer in God, and þat is a werke of God, þat hafs

weddid þo Chirche. Ffeyre hit is to have a son þat were lord of þis worlde, bot myche feyrer hit were to have a son in God, þat schuld cum to heven as lyme of holy Chirche.

And herfore Jesus Crist occupyed hym mooste in þo werke [and preaching is the most important branch of it.] of prechyng, and laft oþer werkes; and þus diden his apostils, and herfore God loved hom. Also he dos better þat bettir kepis Gods heestis. Þo first heest of þo secounde table biddes us worschip oure elders, as fadir and modir, bot þis schulde moost stonde in worschip of holy Chirche. Ffor ho is oure modir þat we schulden most luf, and for hir dyed Crist, as oure byleve techis us. Bot ho is most worschippid by prechyng of Gods worde, and so þis is þo most servise þat prestis schulden do to God. And þus a wommon seide to Crist þat þo wombe þat bare hym and þo teetis þat he sook schulden be blessid of God; bot Crist answerid þat rather schulden þoo men be blessid, þat heren Gods worde and kepen hit in lyvyng. And þis schulden prechoures do more þen oþer men, ffor þei schulden here þo worde of God þat schulde speke in hom, and þis worde schulden þei kepe more þen oþer tresoure. And ydelnesse in þis office hyndris most þo Chirche, and gendres moste þo fendes childer, and sendes hom to his court. Also þo servise is better þat haves a worse contrarie; bot contrarie of prechyng is worste of alle oþer; and herfore prechyng is þo best, if hit be wil done. And herfore Jesus Crist, when he steyghe to heven, enjoyned specialy to alle his apostils to preche þo gospel frely to iche mon. And also when Crist spake last wiþ Petir, he bad hym thryes upon his love for to fede his schepe; and þis wolde not a wise hirde do bot if he loved hit wel, ffor þo office of gostly herde stondes in þis. And, for þo bischops of þo temple tellid Crist to do þis dede, þerfore Crist tolde hom þat at þo day of dome Sodom and Gomor schulden better fare þen þei; for lettyng of gostly seed, siþ þat hit is better, is worse þen þo spillyng of bodily seed. And þus if oure bischopis prechen not in hor persone, bot letten trew prestis to preche to hor schepe, þei ben in þo synne of bischopis þat kilden Jesus. Praying is gode, but not so gode as prechyng; ffor no prest wot, þat dwelles wiþ us, wheþer his preyer be better þen preyer of þo puple. And þis is done herfore, for no prest schulde chaffere wiþ his owne

preyer and money of men. Ffor a prest wot not þo valew of his preyer; bot þat mon chafferes ageyns God and resoun, þat knew not þo valew of his owne chaffere. And so in prechyng and preying wiþ hert, and gyvyng of sacramentis, and lernyng of Gods lawe, and gyvyng gode ensaumple by clennesse of lif, schulde stonde þo lif of a prest if he lif wil. Etyng and slepyng and honeste of pleying schulde a prest take unto þis ende, þat hit profite to hym to do þese fyve first.

CAP. XIX.

Gentil men of þo worlde schulden serve hor God in gifftes þat [The work of a gentleman is to defend God's law.] he haves gyven hom, and specialy in þis; þat þei deffende Gods lawe by powere of þo worlde. And þus þo prestis schulden wynne godes to þo Chirche, and gentil men deffende hom by powere ageyns yvel men. Bot no mon haves any offis to serve his God, þat ne he schulde serve hym more if God gif hym wherwith. And þus fendes childer schulden be chastised wiþ strenght, þat þo Chirche myȝt profite aftir Gods lawe. Ffegting and werryng is non offis to þis part of þo Chirche, bot if God bidde hom for deffence þerof; and þen schulden þei holde hom in mekenesse and mesure, as hor God techis hom. Justyng and huntyng and hawkyng, wiþ oþer pley þat [So in BB; om. in W.] may be done wiþouten synne, þei schulden take in mesure, in als myche as þei helpen for to serve God. Bot if prestis leven hor offis lymyttid unto hom, and usen chesse and tablis and hasarde or taverne, þei passen unkyndely fro þe offis of prest. Ffor þei schulden hunte þo fende, and destrye synnes, and bisye hom in Gods lawe, and taste of his swettnesse, ne take not þis state bot if þei wil holde þese boundes. Ffor covetise of wynnyng and ydelnesse of reste bryngen mony prestis to serve þo fende.

And as garmentis of pride schulden be fer fro knyghtis, so [He should avoid injustice towards his dependents, and should defend the weak, as women, and oppressed clergymen.] spoyling of pore men, al if þei ben hor tenauntis. Rightwise∣nesse of Gods lawe schulden þese knyghtis knowe, and mayn∣tene hit in hom and in oþer bothe; for myghty deffendyng of þo lawe of rightwisenesse falles to knyghtis, by a holy purpose for to serve God and mayntene his lawe. If þere ben feble men, as clerkes or comynnes, þat stonden wiþ Gods lawe and

have mony enmyes, hit longis to knyghtis to deffende hom fro þese enmyes. And herfore seis Baptist to knyghtis of Rome, þat if þei wolden wynne heven, þei schulden holde hom in þese boundes. 'Oppresse ȝe not ȝoure breþren, ne do hom non injurie; bot fle covetise of godis, and be payed wiþ ȝoure sowdes [The rendering of this passage does not agree with either Wycliffite version.] .' And for þei schulden passe comynes in knowyng of Gods lawe, þei schulden teche comynes to holde rightwisenes. And þis is þo cause why God approves þis state, and ȝifs hom worldly worschip wiþ powere and rentis; and if þei leven þis office, þei forfeten ageyns God, and serven Gods enmye, and ben Gods traytoures. And so to hor servauntis schulden þei have charite, ne punische hom in no wey, ne take of hom no servise bot by þo waye of charite and profite to hor soule. And as God lufs more mon þen mon schulde luf God, so lordes of hor godenesse schulden luf more hor servantis þen hor tenauntis loven hom, for þis is Gods lawe. And, for luf dos mony þinges, for hit is not ydel, þen lordes schulden helpe hor tenauntis, and defende hom in right. And so if þei weren oppressid by unkynde braunchis, as prestis or freris, lordes schulden helpe hom, as kepere of a vyneȝerd schulde helpe þo vynes, and kutt awey supeflu þat growes in hom; as unkynde braunches, þat growen in þo roote, schulden be kutte awey for profite of þo tree. And alþof lordes schulden comynly do þus, nereþoles gretter lordes, and specialy kynges, ben more to blame if þei faylen in þis. Ffor as hor mede is more if þei don wel hor offis, so blame is more and peyne for defaute. Þis schulden prestis telle lordes, or elles þei ben to blame.

Bot somme trewthis ben hid in þis mater þat men wil not [A scholastic speculation on this topic.] assent wiþ, for þei con not þo termes; as, God is oblischid to mon by his owne fredome, and God by his just lawe may take no servise of mon, bot if he gif mon þo better þen he takis of hym. And so God is more holden to mon þen mon may be to God, ffor even als myche as he is holden gifs he to mon. Lef, sith [leeve, sithen, BB.] lordes ben vikers of godhed of Crist, lete hom sue godhed in maner of hor governayle.

CAP. XX.

Moreowver hit were to witte how comynes schulden fle þis [The duties of the com∣monalty;] synne, and serve God and mon [The studiously un-democratic tone of this chapter is very noticeable, when one remembers the charge continually brought against Wyclif and his followers by their contemporaries, of exciting the com∣mons to contempt and hatred of their lords.] . By þo lawe of God þei schulden serve mekely to God and to hor lordes, and do trew servise to God and to hor maysteres, not servynge at hor eye, and ydel in hor absence; ffor, as Seynt Poule seis, þei serven first to God, and God may not be aweye, no noþing hid fro hym. Ȝe, by þo lawe of Crist, if þo lord be untrew mon and tyraunt to his sogettis, ȝit schulden þei serve hym, ffor þei schulden serve to God in mekenesse and charite. I have not redde in Gods lawe þat sogettis schulden feght wiþ hor worldly soveraynes, and so gete hom pees; bot Crist taght us by paciense to vencusche oure enmyes, and wynne þo blisse of heven, bot not wiþ oþer stryvyng. O, if killyng of men be foule þing in knyghtis, more in hor sogettis, þat schulden be meke and pacyent. And so þenken trew men þat no mon schulde take vengeaunce bot if God bid hym, for to venge Gods wrong. Þis lawe schulden men teche þo folk, and putte on bak þo fendes lawe; and þen schulden men have pees, and stryves schulden slepe.

Alle we seyn we loven Crist and holdyng of his lawe; bot [were they taught as they ought to be, there would be peace instead of strife.] when he bad his apostils preche, he wente hymself to heven, ffor þei schulden at þat tyme have more mynde on his wordes fro he had reproved hom. He bad hom do þis offis, go into al þo worlde, and preche to eche mon þo gospel. He bad not wende to Jude [Judee, BB.] and preche only þere, ne to þo folk of Israel for þei weren of his kyn, bot preche generaly bothe to state and mon. Bot þei schulden not preche cronyclis of þo world, as þo batel of Troye [See the prefatory notice.] , ne oþer nyse fablis, ne monnis lawes, founden to wynne hom þo money, ffor Crist biddes his clerkes preche þo gospel, and by þat þei wan þo world and scounfitiden þo fende. For he þat trowes þis worde, and aftirward is cris∣tened,

and lastis in þis lore, schal be saaf in heven, and he þat trowes hit not schal be dampned in helle. Bot helþe [So in BB, and W may have had the same reading originally, but the word has been partly erased, so that it now stands he.] is fer fro þo trewthe of þoo oþer thre japes [thre japes. That is, romances, fables, and human laws. See pre-:ceding page.] . And þus defaute of prechyng of þo lawe of Crist distourblis al þis worlde, and makes stryff among men. Gods lawe techis subjeccioun and pees, and techis þo menes herto, and forbedes þo contrarye. Þus schulde þo folk be taght to kepe hom fro synne, and to use hom in virtues. Bot þis is not by werre, sith þe puple þat travels in werris schal evere be worse in virtues, and þis is worse þen myche losse of worldly godis. And we schal witte by Gods lawe, þat a gode comynate makes hom have gode hedis, for þus þei disserven of God; and synne þat is in comynate God ordeyns to be punischid by wickednesse of hor soverayne; and þerfore þei schulden fle synne, ffor þes two partis of þo Chirche suen iche to oþer. Bot iche mon schulde witte þat al þis worlde is led by lawe; and so holdyng of Cristis lawe floures in pees and charite, bot holdyng of Anticristis lawe brynges in stryff and envye. And þus may men knowe þo fruyt of þese two lawis. Anticrist bisyes hym to sommen men, and curse hom, and pryve hom of her godes, and putte hom efte in prisoun. And þis lawe is more taght and dred and executid, for þo fende and covetise hafs more maystrye of men þen Crist and his lawe, for þat is thynne sowen. Ffor marke contreys and comynatees, and herby may þou knowen hom.

CAP. XXI.

Þe fiffte synne of þese seven is cald covetise, or avarice of [On COVET∣OUSNESS.] worldly godis, and marris mony men; and hit fallis to men when þei coveiten to myche godes of þo worlde, and to litil gostly godes. And desire, wiþ bisynes, may juge men in þis, ffor what a mon desires he travels more aboute hit, and sorowis more of losse of hit, þen of a þing lesse loved. And by þis, as Greggor [S. Greg. Moralia, lib. xxxi. cap. 13. 'Dum [hypocrita] animarum damna aequanimiter tolerat, jactu∣ram vero rerum temporalium repel∣lere . . . festinat, cunctis veraciter indicat, teste mentis perturbatione, quid amat. Ibi quippe est grande studium defensionis, ubi et gravior vis amoris. Nam quanto magis terrena diligit, tanto privari eis ve∣hementius pertimescit. Qua enim mente aliquid in hoc mundo possi∣demus, non docemur nisi cum amit∣timus.'] seis, may men knowe hor owne luf. And þus

when laboreres of þo worlde travelen in hor offis, þei schulden have hor eye to God, and first and moste do for hym. Ffor he is untrew to God þat lifftis not up his eye to hym, and knowes not hym lord of alle, to whom eche mon mot nede serve, and to worschip of his God dos al þat he dos. And so to knowe Gods lawe, and specialy to serve God, is holyday ordeyned, and to fille þing leffte on werk day. And so clerkes, þat schulden lif contemplatif lyve, ben worse þen mony men of þo world þat lyven actif lif. Ffor he þat serves treuly to God and his mayster, and kepes hym fro grete synnes, as mony servauntis done, lifeþ [So BB; lyven, W.] better lyve to God þen þes hye prelatis þat ben negligent to serve God by his lawe. Ffor God curses soche prelatis as traytoures to hym, and soche comyn lyvers loven God ful wil.

And so, if we loken avarice, hit faylls in mony wyses. Ffor [The covetous man is an idolater.] whoevere is avarous, he is ydolatroure, and makes worldly godes his God, and þat is a falsehed ageyne þo first maundement of God, and worse þen lif of Paynym. And þerfore Seynt Poule calles ydolatrye of soche men service of mawmetis, as done heethen men. And hit is light for to prove, supposyng þis reule, þat what kynd þing a mon loves most he makes his God. And if men out of byleve schulden be fled as paynyms, mony of us schulden be fled, for þei ben more perilouse. And so covetouse men ben aboute, as foolis, to turne þo ordynaunse of kynde þat God hymself hafs made; ffor God haves putte hymself hyeste of alle þingis, and aftir hym monnis soule, for þus þinges schulden be loved; and erthly þinges lowest, ffor þei schulden be leeste loved. And herfore erthe is defoulid under feet of men, to teche þat mennis affeccioun schulde be litel to þo erthe. And herfore Cristis apostils were taght of hor mayster to shake þo powder of hor feet to men þat denyed hym. Bot þo covetouse mon dos al contrarye herto; and when

he coveitis to be lord þus ageyns Gods wille, he forfeetis ageyne þo Lord of alle, and þus is made most pore mon. Ne vauntage herby haves he none oþer, bot by luf is drawen to helle, and þat is ferrist þing fro heven. Ffor loved þing drawes men to hit, as þo stoon of adamaunt drawes irne unto hym. And herfore God biddis men most love heven and hevenly þinges. And se we hou þo avarous mon coveytis un∣kyndely to fille his soule wiþ þing þat on no wyse may fille hit. Ffor monnis soule is ordeyned þus to be filde wiþ hir God, and vanyte of þis worlde makes hir to long aftir hym, ffor ho haves not kyndely ende to whiche monnis soule is made. And herfore þo avarouse [At this point there is a gap in Douce 273 (BB), extending to p. 154.] mon, evere þo more he haves of worldly gode, evere þo more he longes, ffor he is ferther fro his ende.

CAP. XXII.

Bot se we hou þis avarice marres þre partis of þo Chirche. [Covetousness infects all three parts of the Church; and first, the clergy,] Ffor þese prestis and þese clerkes, þat schulden be ferrest fro covetise, ben most engleymed þerwiþ, for þei forsaken Gods lawe. Þei schulden be payed by Gods part, as wiþ dymes and offerandes, and gif hom al to hevenly lif, as aungels þat were sende fro God, and drawe men fro þo world by virtu of hor mayster. Bot now no more covetouse men schal men fynde in erthe, ne ferrer fro hevenly lif, ne more wrappid wiþ worldly causes. And hit semes to mony men þat þei gon hedlyngis to helle, and drawen men aftir hom þat þei schulden bere to heven. Ne we ben not sufficient to speke ful of þis covetise, for þo synne of symonye entris us into avarice, and by stiryng of þis synne we wedden hit al oure lif. Ffor soche lawes and occupacioun þat wynnes us þis worldly mucke, we suen hom for al oure lif, and leven lif þat falles to prestis. Ffor sith prestis haf ful certeyne worldly godes to hom in mesure, for þei schulden travel night and day to coke for mennis gostly fode, and teche hem by Gods lawe hou men schulden leve perels of þis worlde,—if þei faylen in þis, þei ben traytours to God and mon. Ffor prest is a spyere in his castel, to loke ofer perels of schepe; and if he be blynde in his soule for pouder of

temporal goodis, or slepe for lust, as swyne done, and þus perel come to schepe, þo Lord þat owis þo schepe by skil schulde dampne hym for negligense. And so, þof we se not nowe þo hardnesse of oure jugement, Gods lawe techis us how God wil harde deme us.

And sith, as we seyden byfore, who þat coveytis worldly godes [who commonly seek benefices from desire of worldly gain, and so are simoniacal.] more þen profite to his soule, or is nedeful to his lif, he synnes in avarice ageyne his God and his soule, hit semes þat persones comynly taken beneficis for avarice. Ffor if þei token for heele of soule, þei wolden bisily do hor cure, ffor negligence of þis offis dampnes hom ful grevously. And sith þei resten in worldly godes, and leven þis offis in whiche is mede, hit semes þat þese godes þei sought, and not soule heele, in þis offis; and þis is symonye to God, and cursis hom in hor entre. And als long as þei dwellen in þis symonye, þei don harme to hor floc in gyvyng of sacramentis, in syngynge or preyinge, or what evere þei do. And þus blynde hirdes and necgligent done harme to þo Chirche. Lord, wheþer þo first juge, þat is welle of resoun, schal dampne þus for necgligence hyred hynes of his floc, and schal spare more thefis, þat bothe letten to do Gods service, and spoylen hor schepe bisily, and recken nevere of hor soules, and hou þei faren! And þus don somme bischopis, erchdekens, and officials and servauntis to hom, þat clippen þo puple and spoylen hom. And þus somme hyrdes in hor entyre synnen sore in symonye, and in contynuaunce þerof grevousely agreg∣gen hor synne, and maken þo fendes knott in hor dying in þis synne. Lord, sith no puple schulde gif hor prestis by þo titil of almes norischyng and hillyng to do hor prestis servise, if þei frauden of þis servise, and harmen men as fendes, wheþer men ben holden by Cristis lawe to laste in þis almes? Wel I wot þat Gods lawe byndes not men to þis, for þen God nedid men to synne and do hor owne dampnacioun. And alþof harme may cum herof, in foole jugement of sogetis, so more harme may lightly cum in foole askyng of almes. Covetise of clerkes falles bothe in bying and sellyng, and also in procuryng of soche benfices. Covetise is in freris, in sellyng of hor prechyng, in schryvyng, in birying, and in hor fals counseyling; so þis semes þo worste synne þat is amonge men.

CAP. XXIII.

Þo secunde part of þo Chirche fayles not of avarice, siþ alle [Covetousness in the nobility and gentry, from kings down to squires,] men of nobley, fro kyngis unto squyeers, synne in þis covetise ouþer more or lesse. Ne hor owne covetise is not ynoghe to hom, bot if þei comynen wiþ clerkes in hor cursid covetise. Oure byleve techis us þat not onely þese men synnen þat don þo wicked dede of synne, bot þese [þat] consenten. Loke sixe maner of consence, and aseye mennis dedes, and þou schalt se þat lordes consenten to synne of clerkes. Ffor þei norischen [who 1. consent to the covet∣ousness of the clergy;] and defenden symonye of hom, and þerfore hit is resonable by rightwisenes of God þat þei ben parcyneres of þis grete synne. Lordes senden lettris for soche avaunsementis, þei speken by mouthe for doying of þis synne, and mayntenen in hor servise clerkes ful of symonye; hou may þei be excused of synne to God? Þei done first perpetuel harme in apperynge of þo chirches, and avaunsen hor foolis to grete benfices, and at þo last schal þei witte þat þis dos hom harme. For most avauntage þat þei have of suche symoneres is þat þei lasten in hor servise, and wasten pore mennis godes; and þus [Read þis.] , if hit be wil soght, dos hom algatis harme. Hit is a trayturye to God, to be his special vikere, and hyre wiþ Gods godes men to serve God, and sithen put hom in hor offis, and drawe hom fro Gods ser∣vise; sith servise þat þei schulden do is fedyng of þo Chirche, and feghtyng wiþ þo fende in deffense of Gods part. Suche fals traytorye dos no gode to rewmes. Hit were better þat lewid men diden to lordes þis offis, and al þo lordschip of prestis were purgid fro hom; ffor better and lighter and treulier schulde hit be done, and moo gentil mennis childer, aftir hor eyris, schulden be helpid by þis offis, þat now ben in myschef. Lord, wheþer hit were worschip to lordis of þis world to se in hor presence soche synnes done, and pore mennis godes on þis wyse wastid! If þei were lightid wiþ light of byleve, to se al aboute resoun of þese dedis, þei schulden have schame herof and drede of þo perel. Þei have perel ynogh of her owne synne, þof þei clouten not on hom synne of hor servauntis. And in þis same consence ben lerid and lewid, þat reproven not þis synne, bot helpen þerto,—bischops and prechouris,

confessoures and counseyloures, þat schulden crye ageyne þis, [2. are driven into this sin by pride and vain∣glory.] and deffende Gods cause. Bot blyndenesse of Gods cause makes traytors unknowen. Welle of þis traytorye is þo popis court, and a streem herof ben courtis of bischops, and anoþer streem ben courtis of lordis. And þis synne flowes to possessioneres and freris; and so hit owverflowes al þis wyde worlde.

Þere is anoþer avarice approprid to lordes, þat comes of hor pride and hor grete costis, þat nedes hom to spoyle hor tenauntis and hor neghtboris, and to feght wiþ rewmes, wiþ whoche þei schulden have pees. Richees of þis world þat God hafs graunted lordes schulde be sufficient to hom, wiþ a litil prudence. Þei schulden þenke hou þei ben dedly, as oþer men ben; þei broghten noght into þis worlde, and naked þei schal wende awey. And schort tyme þat þei dwellen here, þei have bot hor sustynaunce, bot if þei oght profiten to hor soule, and ordeynen wisely hor godes, for day of dome schal cum when þei schal nedely acounte.

CAP. XXIV.

Þo þridde part of þo Chirche is þo comynate of men, þat [Covetousness in the com∣mons: 1. in lawyers;] hafs mony partis smytted wiþ avarice, and specialy marchaundis, and men þat wolden be riche, so þat few men or none ben cleene of þis synne. Bot men of lawe and marchauntis, and chapmen, and viteleres, synnen more in avarice þen done pore laboreres. And þis token hereof; for now ben þei pore, and now ben þei ful riche, for wronges þat þei done. Men of lawe ben somme of þo lawe of londe, and somme of þo lawe of þo pope [Either of the common, or of the canon law.] , þat holden Cristen court. Bot þis name is ofte fals, and named by þo contrarye, when þis is byfore oþer Anticristis court. Þese laweres comynly ben men wiþouten mercy and wiþouten charite, as hor dedes schewen. Þei ben knytte by covenaunt to mayntene hor wynnyng, þat þei schulden take no losse, bot þus selle hor wordes. And, as Austyn seis [In the only passage bearing on the professional honesty of lawyers that I can find in his works, (Epist. CLIII) St. Augustine says pretty nigh the contrary.] , þei sellen hor right∣wisenes, and now þei sellen falsehed, and so þei sellen þo devel,

and þus þei parten hom fro God and wedden hom wiþ þo fende.

And þis same marchaundise is wiþ thre oþer. Bot usure is [2. In money∣lenders.] a comyne synne þat mony men usen; and þis is forfendid in þo olde lawe, and more in þo new lawe, when luf schulde be more. Lord, what charite is wit hym þat leeves his neghtbore worldly godes for a tyme, and after askes þo same, or þing als [Here ends the lacuna in the Douce MS.] myche worth, and owver þis encrees? So þat, when al þing [The sin of usury.] is sought, he selles pure tyme; bot by propurte of God he is lord of tyme, and so charite is awey bothe to God and mon. He may not by covenaunt have so mykel encrees, bot if bytwene hym and oþer be bying and selling. He wil be certeyn of þat at he byes, and sumwhat he selles, or ellis hym fayles right. He selles not þat þing þat he leeves in a maner, for he askes þat hool in ende of a tyme; ne he selles not wynnyng þat comes of þis catel, ffor mon selles not a þing þat nevere was his, ne þing þat stondes in fortune; and oft þere comes no wynnyng. And so, if al þinge be soght, he selles not þing, bot lenght of tyme by whiche he leeves þis money. And so, sith lenght of tyme and tyme is al one, he selles tyme to his neȝtbore, and þat he may not; for God onely is Lord of tyme, and wil þat tyme be comyne to alle maner of creature þat dwellis in þo tyme. Ne chaffaryng of tyme profitis not to mon, ffor as God ordeynes tyme to mon, so mot hit be. And blessid be þis Lord, þat okeris on þis wyse. He leeves mon frely giftis of grace and giftis of kynde to have for a tyme; and efft, in ende of tyme, he askes acounte, what þis mon haves profited wit godes of God. If he have myche profitid, þo Lord is þo better payed, and al þo encrees þo Lord gifs hym, for þo Lord is riche inoghe, and dampnes ydelnesse. And everiche servaunt in erthe þat profitis not to hymself, þis is usure of luf, and not usure of avarice. Wil I wot þat mony a caas fallis in þis mater, and answeres and resouns to excuse oker, bot God þat wot al þinge schal juge men by hor purpose, ffor bothe he puttis mede and synne in mennis purpose. Bot þo usurere wolde not leeve to men þese godes, bot if he hopid wynnyng, þat he lufs

more þen charite. Mony oþer synnes ben more þen þis usure, bot for þis men cursen and haten hit more þen oþer synne.

Bot oft tyme oþer avarice is more synne þen þis. Hit is a [Other forms of covetousness in the commons.] myche synne to holde conyng of God, and profite not þerwiþ to þin even Cristen. Oþer comyne laboreres ben not wiþouten avarice, when þei done injuries to hor even Cristen, not onely for wynnyng of þis worldly gode, bot pure for envye and veniaunse of hor broþer. And somme men pleten by costes and dispensis, and wynnyng geten þei none, bot likyng of hor veniaunse. Bot we schal undirstonde þat þere ben þre lawes, lawe of God, and lawe of mon, and lawe of þo fende. Lawe of God dos gode for yvel, and monnis lawe gode for gode; bot þo lawe of þo fende dos evere more yvel for gode. And þis lawe is myche usid of þo fendes childer.

CAP. XXV.

Þo sixte synne of þese seven is called glotorye; and hit falles [GLUTTONY: definition of the sin.] to þo flesche. Bot bothe þo fend and þo world tempten mon to þis synne, when þei supposen victorye; ffor bi fallyng in þis synne þei haf mon lightly to hor propur synne, by cautels of hor temptyng. Glotorye falles þen to mon, when he takes mete or drink more þen profitis to his soule. Ffor few men synnen in abstinence, þat have habundaunce of þis fode, and ȝitt þei wil not take of hit. Bot certis hit may falle to a mon [The possible abuse, but general bene∣fits, of ab∣stinence.] þat he synnes in abstinence, when he fedes not his horse þat schulde bere hym to serve his soule. Ffor iche mon schulde be a knyȝt, and ryde here in worldly travel; ffor by þis travel schulde a mon make blis to his soule and gete to hit þo joye of heven, for mede of his travel. Ffor, as þo gospel techis, mon is here as wommon þat travels of childe in anguische and noye. And if þo childe be wil borne, þat is, a cleene soule, in house of his deth hit partis fro his body; þen he joyes for his peyne þat he suffrid here, ffor his peyne is turned to blis þat he schal evere have. And so þis Lord þat we serven wil þat we eete and drink als myche as profitis us, or we schulde aske by resoun. If a mon, to chastise his body, take þese þinges in abstinence, if he have prudense þerwiþ, þo abstinence is medeful. And so, if God sende hym wantyng of þese godes, and he þenke al is

gods, and þat he has myche more synned, þen þis abstinence is worthe, and þonkes God in charite; þis abstinence is gode and medeful to þis mon. Lord, men abstenen in werre, with myche fastyng and peyne, to wynne worschip of þo worlde and to anoye hor enmyes; bot for to wynne þo blis of heven and dis∣counfite þo flesche, þei wil not gladly fast þus, for þat flesche is hor god. And herfore seis Seynt Poule þat glotouns ben oute of þo feith, sith þei maken hor wombe hor God, þat þei loven more þen homself, and so more þen trewe God, alþof be he above mon, whiche he schulde luf more þen mon, for God is bettir þen mon in kynde. And certis þis is a foule sac [So in BB; W has sek.] and stynkyng þat mon makes his god. And mon is more foule by synne when he hafs chosen hym suche a god, and forsaken oure gode God þat so myche hafs done for mon.

And here may we se þo maner of glotorye. Ffor glotorye is [Other kinds of gluttony.] not onely in meete and drink, bot in al oþer þing þat schulde norische a mon; and so, as temperure of iche bodily þing schulde norische a mon, distemperure þerinne may be calde glotorye. So foole fastyng is glotorye, and so, sith excessis in mesure is calde glotorye, iche synne is glotorye or suyng þerof; ffor he is a glotoun þat travels oute of mesure to con mony þinges, þat don his soule harme. And þus may we se þat iche glotoun is a foole, as mon when he synnes travels in foly; as iche synful mon synnes for sum gode, and þo contrarie falles þat þo foole coveytis. As, þo glotorous mon coveytis to haf lust, or ellis to have strenght or beute of body, bot þo contrarie falles of alle þes þinges, sith a glotoun by his synne schortis his lif, and makes hymself feble in strenght of his body, and a stinkyng caryoun by resoun of his glotorye.

CAP. XXVI.

And þus þre partis of þo Chirche synne in glotorye, bot [Gluttony in the clergy and monks;] clerkes more schamely, for þei schulden kepe more tem∣peraunce. Upon fyve maners synnen men in excesse of eetyng and drinkyng, and comynly clerkes. Ffirst when a mon eetis or drinkes byfore þo tyme þat resoun schulde aske; as glotouns of drinke wil drinke in þe morowe, and þat, as þei

seyn, askes dronkenes owver even. Sum mon to hastily eetis or drinkes, and þat ageyne physik dos harme to his body. And somme men deynteuously [to tenderly, BB. omitted in BB.] norischen hor body, as spendyng Gods gode to costily in glotorye. And sum mon to lustfuly eetis or drinkes, and þat distemperes a mon in body and in soule. And somme men taken hom tyme to eete saverly, and evere þo more þat þei wasten þo better ben þei payed; ȝe, þei holden hit a booste to eete myche or drinke. And God wot wheþer proude clerkes synnen in þese maners; ȝe, religiouse men, as mounkes or freris, wasten more meete or drinke þen profitis to hom. *Ffor, as mony men seyn, monkes haf grete kuppes, and purchascen pardoun to men þat drinken depe of hom * [The passage between the asterisks is omitted in BB.] , and in hor bred and hor drinke asken þei a mesure, and stryven for defaute þerof more þen defaute of virtues. As þei asken noumbre and grettenesse of eyren, so þei asken large∣nesse of flesche and of fische; and þus þei harmen homself in mortheryng of meete. And so þei synnen in excesse of wak∣yng and fastyng; and biddyng of hor psalmes, and forme of hor clothyng, and syngnes of hor silence, done homself harme, and occupyen hor wittes in lernyng of þese þinges. And al suche excesse smakes glotorye.

Bot blessid be þo Lord þat askes of mon mesure and [waste of good food.] noumbre and weght of a clene luf! for virtues of God may no mon disuse; and herfore schulde iche mon coveyte myche of hom. Bot bischops or abbotis or oþer grete prelatis holden a grete avaunt [vaunt, BB.] to be gode meete-gyveres, and coste myche of Gods godes in quantite of meete and in qualite þerof, by whiche þei passen hor neghtbores; and by resoun herof maken fals suggestiouns, and seyn þat þei have nede of so myche rent. And þis schewes opunly whoos childer þei ben. Ffor þo fadir of leesynges, god of alle glotouns, is god of hom, to whom þei alle serven. Ffor he þat worschips fals goddes mote nede have mony. And þus, if we taken hede to noumbre of þese prestis, and quantite of hor fode þat þei consumen, no folc in þis worlde maken more waste. And if þei schulden feste men wiþ

hor meete, þei maken more waste þen any oþer men. And sith seyntis seyn, and resoun approves hit, þat richesses þat clerkes have schulden be pore mennis godis, þei done wronge to pore men in alle suche excesse. Hor chekis and hor body beren wittenesse of hor lif, hou þei lyven in glotorye of pore mennis part. Lord, siþ Crist schal dampne men at þo day of dome for þei fede not pore men, as þo gospel seis, hou schal þei be dampned þat professen povert, and maken hor suggestioun in getyng of hor godes þat þei schulden fede pore men, and aftir al þis mortheren pore mennis godes, as traytours to God. Þer ben mony mon-sleeres, bot þese ben þo foulest, ffor þei sleen pore men, hor owne [BB reads and þer owne.] body and soule. Of þis serves dowyng, ageyne Gods maundement, to norische soche fendes and traytoures to pore men. Þus speken seyntis of almes gyven to clerkes, hou hit is turned to thefte, to raveyne, and sacrilege.

CAP. XXVII.

Þo secounde part of þo Chirche synnes in glotorye, and [Gluttony in the nobility and gentry.;] specialy in costily meetis and drinkes. And alþof gentil men schulden costilyere fare þen prestis, þei ben not excusid fro þo synne of glotorye. Ffor he þat wil kepe hym fro drenchyng of water, kepe hym fro þe brynke for to be siker. Soth hit is þat lordes schulden reule by drede and powere, and so þei schulden be costily in fode and in clothyng. Bot þei may passe resoun by pride of hor state; and herof comen mony perels by wey of suche glotorie; and þus þei rennen in dette, and wasten hor godes; and aftir þei pillen hor tenauntis, and distourblen rewmes, and so þei ben worse þen theves by cause of þis glotorye. For soth hit is þat grete cause of stryffe in þo puple is unjust partyng of worldly richesse. Þo puple is childische, and takes more hede to suche þing þen þei done to virtues or richessis of þo soule, ffor gostily þingis þei seen not, and knowen hom to litil. Lordes by suche glotorye fallen offt in sikenesse, and so ben deede or hor tyme, by hor owne hondes. Ffor, as clerkes seyn comynly, glotorie slees mo men

þen dos swerde. And on þis wyse glotouns ben mon-sleers; and when þei loven homself so litil, no wonder þof þei sleen hor brether. Glotorye distourblis lordis to have hor hoole wittes. Ffor when þo body is undisposid, hit serves not wil þo soule; and þen þei reulen amysse homself and þo peeple undir hom. And of þis springes lecchorye, and mony synnes aftir hit; and þus þo fende by one synne bringes a mon to mony. And þus fro þo brinke ben mony led into þo grete see, and þere ben þei drenchid.

And lustis and defaute of reule is cause of þis synne. For mon schulde wil witte, þat ofte comyne meetis ben more holsum to men þen ben þese riche meetis wiþ hoot spices, and oft tymes comyne drinkes dos more gode þen þese hye drinkes, made costily by crafftis. And þus mony men supposen þat God hafs gyven to reumes bothe meete and drink þat is most acordyng to hom. So if þo reume of Englond were reulid wil by resoun, þing þat comes forth in þo lond wolde suffis hit to meete and drinke. Bot wil I wot þat God hafs ordeyned one lond to be [interchange of products be∣tween different countries is good.] plentyuous in one maner of þing, and one in anoþer, ffor cause þat þei schulden comyne in charite. Bot þis is to myche lefft by werris and covetise; for mony men byen wyne for lustis and for wynnyng. For alþof wyne be nedeful for lordes and sacra∣mentis, nereþoles God Almyghty askes þing in mesure. And so mony drinken wyne þat were better lif wiþ ale. We schulden trist and knowe of oure gode God, þat he wil þat his servauntis have gode mete and drinke, to remounte hom in hor body, and herby serve hym better; bot in al þinge he askes mesure, as God is in al þinge. And þus, by ensaumple of glotorye of lordes, apis þat ben lesse þen þei synnen mony weys, when þei ben to costily and to lustily in fode. Ffor prelatis and abbotis be [by, BB.] ensaumple herof, passen lif of lordes, and wasten pore mennis meete. And þis makes þo lordschip þat þei ben dowid wiþ; ffor herfore þei leeven prestis state, and taken lif of lordis.

CAP. XXVIII.

Þo þridde part of þo Chirche synnes to myche in glotorye, as [Gluttony in the commons.] men þat haf myche worldly gode, and þerwiþ ben to lustily; as

burgeis and marchaundes and oþer riche comynes. Hom þenke hit is a grete avaunt to spende myche in household, and make grete festis to lordes; and herof comes myche yvel; ffor by þis ben parties made, and mony wrongis mayntened. Ffor þo synne of covetise bringis in þo synne of glotorye. And not onely riche comyns synnen þus in glotorye, bot mony pore laboreres ben blemyschid by þis synne, and specialy in dronk∣enesse, for uneven norisching. Ffor now þei hungren and thristen, and þerwiþ travelen fast, and now þei comen to meete and drinke, and taken to myche þerof; and soche mot nede passe mesure, as swyne eten hor meete. Þis we seyn, for soche men schulden warly ete and drinke, and take sum drinke on werk day, and not spende al on holy day; ffor þis þing unables hom to serve God on holy day, and makes hom to feght as wode men, ȝe, more þen beestis done, ffor beestis kepen more mesure in etyng and drinkyng.

Hit were to long to telle þo harmes þat comen of dronkenesse, [Evils of drunk∣enness.] ffor soche men, as beestis, serven þen not Crist,—ffor Crist is wisedome of þo Fader,—and þei faylen þen in resoun, and ben þen as hors and mule þat wanten undirstondyng. Lord, sith hit is schameful to be in state of a beeste, myche more schulde hit be to passe beeste in foly; and so done þes dronken men for tyme þat þei ben dronken. A mon schulde not by resoun, to wynne al þis worlde, ne to wynne þo blis of heven, chese to lese his witte; for þen hit did hym no gode, lordschip ne blis of heven; as men seen þat beestis coveyten not monnis lordschip. Bot siþ men fallen by dronkenesse fro resoun worse þen beestis, who schulde not by pure skile fle to be dronken? And by þis skile al synne schulde algatis be fled, for synne makes a mon noght in þat þat he is synful. Ffor ȝitt a mon is sum þing in þat þat he is myche or litil, and so in þat þat he is whit [witty, BB.] , slep∣ynge, or restynge; bot no mon is oght worthe in þat þat he synnes. And herfore, as Austyn seis, synne makes mon noght [S. Aug. Enarratio in Ps. 143. 'Homo vanitati similis factus est. Pec∣cando vanitati similis factus est. Nam quando est primum conditus, veritati similis factus est; sed quia peccavit, quia recepit digna, vanitati similis factus est.'] .

And if þou sey þat hit spedes a mon to be dronken ones in [Pleas for in∣temperance refuted.] a moneth, for myche gode comes þerof,—suppose we to phisi∣sians þat þei taken soth, bot wil I wot þat more gode comes of mennis synne; bot schulden men synne herfore? sith þat Poule [Rom. vi. 1.] seis nay. If gode cum of synne hit is a grace of God, and men schulden not putt hom in þis caas to wynne al þis worlde, ffor in þis þei tempten God, and witten not wheþer his right∣wisenes wil profyte mercyfuly to mon when he synnes þus. And if þou sey, mon fallyng in dronkenesse ryses sone þerof, and better is disposid for to do his werk, or what þat he schulde do, here þou spekes as a foole, as alle proctoures of synne. For þou woste nevere wheþer þou schalt dye in tyme of þi dronkenesse, and nere make asethe to God for synne þat þou fallis inne. Bot Gods lawe techis us to lyve evere in þat state þat we be redy to hym, what tyme þat he calles us. And amonge oþer causes, herfore haves God ordeyned þat tyme of deth be uncerteyne to men þat dwellen here in erthe, ffor we schulden evere be redy whenevere God calles us to ende in his servise, and take of him þo blis of heven. Mony soche blynde∣nessis colouren mennis synne and maken hom Gods foolis, for iche synne comes of folye. If þo worlde holde men foolis for þo luf of Crist, hit is a gode token in men þat lyve wel, for we schulden take as bileve þat mon when he synnes dos hym harme, to body and to soule, to þis lif and to þat oþer.

CAP. XXIX.

Þo sevent synne is lecchorye, and stondis in þis þing, þat [Definition of LUST.] mon mysusis lymes or powere of his body, þat God haves ordeyned unto men for his kyndely gendrure. And undir∣stonde we by mon, bothe mon and wommon. And on fyve [It has five kinds:] maners is þis synne done. Ffirst, when a sengle mon delis wiþ [1. fornication;] a sengle wommon, and þis þo chapitre calles a symple forni∣cacioun. As God hafs ordeyned instrumentis and powere to do þis dede, so he ordeynes mariage and feyth of wedded folk. And þus in iche lechorye is sum þing by kynde, and sum þing ageyns kynde; and þerinne stondes synne. Ffor synne is so feble and noȝt worth [worthy, BB.] of hym, þat hit myght not be bot if gode

of kynde groundid hit. And he þat excusis synne, or preysis hit herfore, excusis þo fende and dispreyses God. Þo secounde [2. adultery;] maner of þis synne is calde avoutrye, and falles on thre maners; when weddid synnes wiþ weddid, or weddid wiþ unweddid; and þat is on two maners. And þis is a gratter synne, for feyth in þis is broken, and mony harmes comen herof, as feghtyng and disherityng, leesyng of godes and virtues, and þat is moste of al. Þo thridde maner of þis synne is lecchorye wiþ virgyns. [3. seduction;] Ffor he þat moves hom herto, ouþer mon or wommon, is by∣gynner of þis synne and mony oþer þat folowen. Þo fourt [4. seduction in the case of kindred;] maner of lecchorye is bytwene kyn, or ellis bytwene affinite, and þis is grett synne. Ffor everiche suche couplyng schulde be for luf and charite, and herfore hafs monnis lawe ordeyned þat kyn and affinite schulde not be weddid þus togider, for hit is no myster. And dispensacioun wiþ þis lawe wynnes myche money. Weddyng of fadir or modir wiþ hor owne childe is agens Gods lawe for resonable causes. Þo fifft maner of [5. unnatural offences.] lecchorye is þo synne of Sodome, and is more unkyndely þen any oþer lecchorye. And þis synne may mony weys falle unto men, or elles to wymmen, for mony kyns causes. And among oþer synnes þis hatis God myche; and hit cryes unto God to have veniaunse þerfore.

Bot bisyde þis bodily lecchorye of men þere is gostly lec∣chorye, [Every sin is a kind of spi∣ritual adultery.] þat God chargis more. Iche synne may be calde a maner of voutrie, sith God schulde be spouse to iche monnis soule, and þis weddyng is broken by iche hedly [hedely, BB.] synne; and more synne is none þen to breke þis spousehed, for hit is most hye and most for to kepe. And here asken prestis hou hor [The nature of this sin in priests.] synne is calde [clepyd, BB.] ; for hit semes þat hit is bot simple fornica∣cioun, and so þo lightist of oþer maner lecchorye. But me þenkes þat þis synne of prestis is more grevouse; for as þei schulden be more hye in virtues þen oþer men, so þei synnen most gre∣vousely in brekyng of Gods spousehed, as lecchorie of a noune is comynly more grevouse þen simple fornicacioun of anoþer wommon. Trist we not to lightenesse of þis lecchorye, ffor hit is grevous for to dampne a mon, sith Seint Poule seis þat no

maner lecchoure hafs part of heritage in þo reume of God. Ne triste we not to leve þis synne by oure owne powere in tyme of oure elde, alþof we synnen in ȝoukthe [ȝowthe, BB.] , ffor certis we witte not what tyme God wil calle us. And þis synne is ful lustful in men of nowne powere, and þei may synne as myche as ȝonge men in dede.

CAP. XXX.

Bot se we owver how þis synne is partid in þo Chirche. And [The secular clergy are grievously guilty of this sin, both in the material and in the spiritual sense.] hit semes þat prestis synnen myche in avoutrie, bothe religious and oþer. And by þis skile wil we witte, þat ȝoukthe of hom, and state of complexioun, and hor fode and ydelnesse, wil dryve hom to þis synne. And herfore men þat knowen hor dedis seyn þat þei synnen here mony gatis, sith more grevos avoutrie þei chargen to litel, and he þat is untrew in more reckes litel to be fals in lesse. Ffor prestis ben weddid wiþ God by holdyng of his lawe, and þis bond is dissolvyd bothe in lif and offis. For þei schulden lif on Gods part, and preche trewly þo gospel, bot bothe þese have prestis schamefuly forsaken, and ben weddid wiþ þo contrarie to hor lyves ende. And so þei have taken Anticrist and forsaken Crist, and more foule devorse was nevere none made. Hor bodily lecchorye cryes in þo Chirche bothe prively and apertly, by holdyng of hor lemmons and by getyng of hor childer, as þei were weddid men. Lord, sith Seynt Poule wolde nevere ete flesche bifore he sclaundrid his brother, hou may prestis for schame synne comynly wiþ wymmen, ȝe, þat schulden be hor childer! Ouþer Gods lawe is fals and þo popes lawe bothe, or þese men schulden be prived of almes of þo puple. Ffor oure bileve techis us þat þei harmen homself, and þo puple þat þei schulden gostly serve in clennes. Bot cursid be þat lawe þat þus nedis a mon to harme hymself and his broþer, ageyns þo lawe of God.

And by myche more skile fro freris and possessioneres schulden men wiþdrawe hor almes, when þei synnen more, bothe by wastyng pore mennis godes by more falsehed and lecchorie, and lesse servyng unto men, bothe bifore God and

mon. Bot, for strenght of Anticrist, men þat wolden bygynne þis moten gedire hom togedir, and onely holde wiþ Gods lawe. Lord, who wolde not despise þis, þat mouthe and hondes of þis prest þat makes and tretis Gods body schulden be polute wiþ a hoore! And if he abstyne hym fro masse, and resseyve þo sacrament, sith he resseyves hit gostly wiþ an unclene bileve, he dos more despit to Gods body þen if he caste hit in þo lake; for synne is more unclene to God þen any bodily filþ. And þus þo prest brekes his vow, ouþer prive or apert, sith he vowed to serve God at tyme þat he toke þis state, to lif þo lyve þat fel to a prest, and clenly do his offis. And sith þat gostly sacrilegie is fals takyng of holy gode, hym semes to synne in sacrilegie when he withdrawes his holy service, and so he serves in myche more to be hangid þen a theff. And as hangyng in helle is more grevous þen hangyng here, so punysching of God is more grevous þen monnis punyschyng. And so, sith place agreggis synne, as comynate of men schulde wil knowe, so holy state agreggis synne in prestis þat synnen þus. As hit is more grevous synne to do lecchorie in holy Chirche þen in oþer unholy placis, so hit is of synne of prestis. And þus þese traytoures don despit to God þat þei schulden most serve; and þei desseyven þus þo puple, þat þei schulden serve in helpe of soule. And more traytoures ben þer none, bothe to God and to his Chirche.

CAP. XXXI.

Þo secounde part of þo Chirche is smyttid wiþ lecchorie, as [Prevalence of this sin among the nobility and gentry;] ben gentilmen and hor wifes bothe, as if þei holde hit bot a gamen, one to lye by oþers wif. And if freris enterlasen, þo synne is more perilouse. We sufficen not to telle harmes þat comen of þis synne; ffor by þis ben fals traytoures bothe to God and to mon. And he mot nede be fals to iche mon þat he delis wiþ, þat on þis wyse is traytour to his God. And þus ben fals eyres geten in rewmes, and mariage of cosyns, and dis∣honoure of faderes. Hou schulde rewme by soche beestis stonde in gode governayle? Ffor certis beestis wiþouten witte gone not þus togeder. And of þis comes feghtyng, bothe wiþ∣inne and wiþoute; ffor, as philosoforis seyn, bothe mon and

beestis ben pure batelouse in tyme of þis dede; and men bi þis fals luf ben made pure hardy to assayle hor enmyes, by foly þat ledes hom; ne hit it is no nede to aske wheþer þis synne be costily, and bringes injurye bothe to God and mon. And herby is hit lesse excusid, þat comynly þese lecchoures have wifes of hor owne, fayrere þen þei synnen wiþ. Hou schulde God teche þese foolis to holde his lawe and luf hit, sith soche foolis ben wode and unable to holde Gods lore?

And most synne þat sues aftir þis avoutrie is, þat þei ben [whom it it in∣capacitates from standing up in defence of God's law,] unstable to stonde for Gods lawe and his right. Ffor þese men þat ben þus divided by luf of lecchorye, ben unstable as wedir∣cokkes, and wil turne wiþ one foul wynde. Lord, hou schulden soche men be vikers of godhed, and execute þo wille of God, þat no weye may be turned! And sith þei ben by þis offis in þis hye state of þo Chirche, no drede by levyng of þis dede þei ben vikeres of þo fende. And sith wommon is chaumburleyn of hert of mon þat lufs hir, falsehed of soche wymmen turnes mennis hertis wiþ þo wynde. Ffor if hor purpose and hor luf stode in God and in his lawe, þei schulden be more sad in hit þen in any oþer þing; but þei schewen opunly contrarie by hor dedes. Lord, sith lawe of oure God is algatis wiþouten wem, and þis synne is so foule, hou schulden þese two dwelle togedir? Gods lawe is wiþouten wem, as þo holy psalme seis, bot monnis [while they persecute preachers in obedience to man's law.] lawe is comynly unstable, and eke fals. For who con excuse þis lawe by whiche lordes ben oblischid to prisoun men to hor deth, þat ben cursid by Anticrist, al if þo cause be deffence of Gods lawe þat may not fayle? Certis, þese lordes bynden hom by þis lawe to serve þo fende. And þus gostly lecchorie comes to men by false lawe.

Bot se þo filthe of lecchorie, hou mon schulde kyndely hate [Man ought naturally to hate this sin, because it makes the body master of the soul.] hit. Iche mon by lore of kynde schames to do hit opunly; and sith þo soul of iche mon is principal part of hym, ȝe, al þo persone of þo mon, as byleve techis us, sith lecchorie puttis doune þo soule, and makes þo body mayster of mon, hit semes þat hit turnes mon fro monnis kynde to kynde of beeste. And þus is [þis is a, BB.] synne in monnis body, when hit hafs lordschip þus on

his soule, and so ageyns al aungel kynde, for soule hafs kynde of aungels. And þus þis synne specialy puttis blame in monnis body, not onely for hit wastis þo body, bot for hit puttis þo body above þo soule. And þus is þis a stynkyng synne bothe bifore God and mon, and wastis and fordos þo gode bothe of body and of soule. And of þis schulden lordis gedir witte, and forsake þis lecchorye, for hit harmes gretly to persone and to comynate.

CAP. XXXII.

Þo þridde part of þo Chirche is not clene of lecchorie, for [Incontinence in the poorer class] þei gone togedir as bestis. And þis is knowen to bischop [byschops, BB.] clerkis, for þei spoylen hom in chapiters, as who wolde spoyle a thef; and by hor feyned sommenyng [Chaucer's Sompnour, whom the energetic Archdeacon employed in enforcing church discipline, will at once occur to the reader:—

'He had a sompnour redy to his hond, A slyer boy was noon in Engelond; Ful prively he had his espiaile, That taughte him wher he might avayle. He couthe spare of lecchours oon or two, To techen him to four and twenty mo.

Withoute maundement, a lewed man He couthe sompne, up peyne of Cristes curs, And they were glad to fille wel his purs, And make him grete festis atte nale.' Freres Tale.

] þei drawen hom fro hor laboure, to tyme þat þei have grauntid what silver þei schal paye; and þen by feyned cursyng þei maken hom paye þis robbyng. And by þo knott of leesyng þei schewen to whom þei serven. Þei seyn, as þei mot nede, þat þis þei done by charite, and putten enplaster of cursyng for heele of monnis soule. Bot þis is open gabbyng, as men may wil knowe, sith be [by, BB.] streyt covenaunt þei sellen tyme of synnyng, þat þus longe schal he not be lettid for so myche money; and by so myche as hit is fals is þis robrye worse. And þis falshed schulden lordes lette, and make þis puple be punischid by opun penaunce in hor body, as fastyng, or schameful beetyng; and þus were not hor laboure lettid, bot hor synne wil quenchid. Bot by þo gospel medicyn prestis schulden preche to hom, and move hom by Gods lawe to leve suche synne, and fro þei weren thries

warned, no more comyne wiþ hom þen wiþ a hethen mon, for þei ben cursed of God. Lord, where slepis þis gode lawe, and when schal hit be wakened? Certis, not bifore coveytise of þese clerkes be quenchid. Alþof comynes ben as beestis in doyng of þis synne, nereþoles by luf and drede þei may be drawen þerfro.

Hit is seide þat mony comynes wil chaffere in þo new feyre, [should be left to the parish priest, or to the gentry, to rectify; not to chapter clerks, or church courts.] and þus chaunge hor wyfes and lye in avoutrie. Certis suche lecchorie schulden prestis better amende, or seculer lordes, þen done clerkes of chapiter. Hor persouns schulden telle hom medicyn, hou þei schulden fle þis synne. Þei schulden fle dalyaunce wiþ wymmen, and dwellyng in privey placis, for hit is hard to touche þo picche and not be foulid þerwiþ. Þo secounde medicyn ageyn þis synne is mon to chastise his flesche wiþ fastyng and wiþ travel, and oþer privey penaunce; ffor flesche þat is wel chastisid stires late to lust; and he lufs to litel his God þat wil not suffere þus for hym. Þo thridde medicyn ageyne þis synne is to þenke on Gods lawe, and wiþdrawe þoght and wille fro þis dede of lecchorye. What is he þat trowes not þat he schal answere unto God of alle þo dedes þat he haves done ageyne þo ordynaunce of hym? God haves ordeyned monkynde þat hit schal be above beest, and by his resonable werk gete þo mede þat evere schal laste. Beestis ben moved by kynde to do þis werke when hom liste, bot God hafs gyven mon powere and instrumentis to do þis werk, to do hit by Gods lawe. And þat may he do levefuly, bothe to susteyne monkynde, and to wynne þo blis of heven. Soche resouns, wiþ clene lif, schulden prestis telle þo folk, and move first to [by, BB.] luf of God, to leve þis synne. And sith wiþ awȝe [So in BB; W has eyhe.] þenke, mon, hou þou hafs of God bothe powere and appetit, and þerwiþ kyndely instrumentis, to serve hym [So in BB; om. W.] and not þo devel; and fayle not in þis trew servise, for scharpe vengeaunce takis God for suche.

EXPLICIT:

DEO GRACIAS.

X. ÞE SEVEN WERKYS OF MERCY BODYLY.

[The interesting double tract which follows is ascribed to Wyclif by Bale under the titles 'De operibus corporalibus' and 'De spiritualibus operibus.' But the fact of the chaptering in the New College MS. being continuous shows that the two were considered to form one work,—com∣posed, it would seem, not long after the holding of the council convened at London by Archbishop Courtenay in May, 1382. (See p. 175.) The evidence of style seems to me strongly in favour of its being authentic. The text is based on the New College MS. (Q), with the advantage of col∣lations from the only other known copy, in the Library of Trinity Coll., Dublin (CC), obtained through the kindness of Mr. Hunt, Assistant Librarian, and Mr. French.]

ȜIF a man were siker þat he schulde to morowe come bifore [To be merciful is a Christian duty.] a juge, and oþer lese or wynne alle þe godes þat he hadde, and also hys lif to, he wolde drede þis jugement, and bisie him ful fast to redye hym and hys to have þe sentence for hym. But where is oure bileve of þe day of dom, when we trowen þat we schal come bifore þe heyest juge, and be juggid of oure lif and all þinge þat we have, to wynne it ever in blisse, or ellis for to lese it ever more in peyne of helle, wiþ fendis and þer angelis? Þis schulde be our feiþ, and siþen schulde we have hope, be oure gode lif after þe lawe of God, to be glad in charite, and so þe sentence ȝeven for us. But siþen oure bileve techiþ us þat Crist jugis for none but bi titil of hys mercy, ne he haþ no mercy but only on hem þat ben merciful, eche man schulde lerne for to be merciful. And herfore seiþ Crist in þe boke of hys gospel,—Blessid be mercyful men, for þey schal have mercy!

Þer ben seven werkis of bodily mercy, and oþere seve werkis [Of the seven corporal works of mercy, six] of goostly mercie; and þes loveþ Crist more, as he loveþ þe

soule more þan þe bodye, for it is better. But, for bodily [are named in the parable of the sheep and the goats.] werkis arunne more knowen to us than arunne goostly werkis, þerfore bygynne we at þes bodily werkis, for so dos þe gospel. Crist seiþ, when he schal come at þe day of dome, þer schal be gederid before him alle maner of folke; he schal depart hem atwynne, as herdmen don schepe fro gete. Schepe þat schal be savid schal be on hys riȝt honde, and gete þat schal be dampnyd schal be on hys left hond. And þanne schal he seie to þeise þat schal be savyd, Come my blessid fadur childur, and take þe blisse of heven þat was ordeyned to ȝou before þe world was made. And for cause of þis blis Crist telliþ be ordre sixe werkis of mercy, whereby þei schul have blis. I hungred, he seiþ, and þanne ȝe fedde me in my menbris; I þristed, and ȝe ȝaf me drynke; and when I was a gest, ȝe herbert me in ȝoure house, and gedered me to rest. I was nakid and ȝe cled me, seke and ȝe visitide me, I was in prisoun and þen ȝe comen and visitid me. Þe sevent werke of mercy is seid in þe book of Thobie, biriynge of dede men þat han nede þerto. Alle þes [The seventh—burying the dead—in the book of Tobit. Tob. ii.] seven werkis of mercy don men to Crist when þey don hem to hys membris devoutly in hys name; for as he hirtus a man þat hirtis hys lymes, so he dos for a man þat doiþ for hys lymes.

CAP. II.

But here meven many men, wheþur it be werke of mercye [Ought works of mercy to be done to the evil and reprobate?] to do þes dedes to hem þat schal be dampned in helle, siþen it is certeyne þat non of þes ben Cristis lymes, and þe gospel makes no minde of reward of þis almes, but if it be don to membris of Crist. But þis semes hevye and agayn resoun, siþen no man but God wote who schal be saved, ne who is ordeyned to blisse or ordeyned to be dampned. And only þei þat schul be blessid ben membris of Crist, and þus no man for doute schulde do þes werkis of mercy. But here we seyn þat iche man schulde be war in wirchynge þat he norische not lymes of þe fend; for if he do þis wytyngly, he werres aȝens Crist, and mayntens lymes of þe fend to wirche aȝens Crist, and þis is opyn traytorie, as iche man may see. And herfore iche Cristen man schulde have bisie descrecioun to whom he did þis almes, lest he reversid Crist; and so schulde he al only do

almes to suche, þat he supposes by holy signes kepen Goddis lawe, and is in sadde purpose to stonde þerfore. For if a man do þis almes to him þat lyveþ yvyl aȝen þe lawe of hys God, and stondis wiþ þe fend, it is al on to norische hym, wityngly or lickly [That is, knowingly or probably.] , and holde wiþ þe fend agayn Jesus Crist. And þis may we se weller in bodyly ensample, when þou refreschid on siche wise enemye to þi frende.

And herfore Crist askes two þinges of þin almes, þat þou do [great circum∣spection should be used:] it in hys name, and also discretly. For many men may as ypocritis aske in Cristis name, and in lyfynge or wirchinge do agens his lawe. As [Here, and frequently, Wyclif uses 'as' in the sense of 'for instance.'] , ȝif freres by gabbingis blasfeme upon Crist, and in multitude and howsynge ben chariouse to þe peple, men schulde not do hem almes for to lyve þus, for þanne þei mayntene enemyes of Crist aȝens him silf. As, if þei seie þat all þese godes ben don to Cristis worschipe, and afterward ben despendid to honour of God, sothe it is, but þis is not ynow to þee, for þe fend may not do but if þat it turne to þe wor∣schipe of God, mawgrethe hys wille. As, when þe fend temptid Crist, hys dedis were wickid, and ȝit it turned to worschipe of Crist and profit of hys Chirche. And þus Crist ordeyned hou hys prestis schulde serve hym be gode lif and good dede, and not by fals wordes. And syngynge, or peyntid housis, was lityl preysid of Crist. But Crist haþ lymytid in hys lawe who schulde have suche almes,—pore men and blynde, pore men and lame, pore men and febel, þat neden suche helpe. And so [for instance, alms should not be given to able-bodied friars, but to the really poor and infirm. 1 Tim. iv. 2.] þes starke beggeres don wronge to suche pore men; for ypocrisie, by Poule seyinge, is most privey synne þat dos harme to þe Chirche in þe laste daies. And þus schulde riche men of þis worlde do suche almes to pore men þat þe gospel lymites to helpe, and be not desseyved be fals novelries, ne þei schulde axe prof þat may no wey faile, ne to liȝtly ȝyve þer godes [That is, rich men should nei∣ther wait, before giving alms, till it be proved to demonstration that the object is a deserving one, nor on the other hand should their liberality be lavish and undiscerning.] , but be discrete in almes and founde hem in Goddis lawe, for þat may no weie fayle.

CAP. III.

But it were to witen of perpetual almes, whether it be eny [The wealth which has been bestowed on her is the bane of the Church,] of þe seven werkes of mercy; and certeynly, but if it be, it is opun erroure. And þis may we see by ten lawes, þre of þe old lawe and seven of þe newe, þat tellen opunly how prestis shulde lyfne a pore lif, as men did in state of innocence,—wiþouten superfluyte, as Crist him silf lyved; wiþouten beggynge as freres, or dowynge as oþere bischopis and monkes, and oþere calde possessioners; al þis is unleful or Goddis lawe is false. If nobul-men be bischopis, let hem þenke on Crist, þat was most nobul man þat evere was in erthe, for hys Fadir was God and hys modur Marie, and boþe þese ben best in kynde, as Crist himself is. And sithen Crist, nobulest man þat may be in ertheþ [So in the MS.; read erthe.] , was porest man of alle whan he chese to be bischope, oþer shulde þis lordis kyn be pore as Crist was, or ellis holde hem in staat of lordis of þis worlde. And Y am certeyne, lord∣schipe þat God haþ ȝeven lordes of þis world were ynowe to hem alle ȝif it were not yvel departid. And on þis resoun schulde men þenke, boþe lordes and þer kyn, and oþer take mekely þe staat þat Crist chees, or ellus holde hem in þe worlde as her kyn does, and defend Goddis lawe, or ellis be þei false. And so þe staat of monkes schulde alle be pore men and so alle oþur clerkes þat han possessiouns. And if þei reverse þe sentence of þis worde, þei ben dowble and fals, and so hatid of Crist, and most cursed men þat ever God suffred. And so schulde men loke, by resoun of Goddis lawe, wheþer it were medeful and a werke of mercy to make riche bischopis, and lett hem of þe werke þat Crist ordeyned hem to do, and drawe folke fro þe world, or ellis for to make hem to lyve so worldly þat non synes so lustly, ne meduld hem wiþ þe worlde, þan don suche bischopis; ne have more wast meyne, ne more wast dis∣pence make of Cristis and pore mennis good. And so þes [enabling monks and priests to live grossly and luxuriously, not according to the poverty of Christ.] irreligious þat have possessiouns, þei have comunly rede and fatt chekis, and fatt and greet belies. But Lord! what mede were it to feden and norischen þus Anticrist martres! Men schulde þenke on Goddis worde seyde by Ezechiel, þat þes were [Ezek. xvi. 49.]

foure wickidnesse don of men of Sodom, pride in herte, and fulnesse of mete and of drenke, abundaunce of richesse, and ydulness of travel. Lord, what devocioun were to grounde suche an ordre? For, as Goddis lawe seiþ, alle þes ben wickid∣nesse, and it is no devocioun to founde such wickidnes. And siþen þes foure were wickidnesse in seculer men, muche more þei were wickidnesse in prestis, þat Crist forbedis to lyve suche lyf or þus have possessiouns. And so, as it is seide, oþere Goddis lawe is fals, or it is unleful prestis to lyve þus. And siþen God biddiþ a man to wirche in þe state of innocence, and þis abundaunce of richesse makis men to be ydul, men may se hou þis dowynge contraries þes two lawes, and þe state of innocence, and comawndement of God. But Lord! what werke of mercye were to make suche ordres! And so þese fyve lawes of þe Olde Testament schulde be fyve barly loves, and scharply moeve men to holde þe Olde Testament and þe ordynaunce of God; and þes, wiþ oþer seven loves of þe Newe Testament, schulde moeve men to destrie privat religions, and put þe persones of hem in ordre þat Crist made.

CAP. IV.

But here men seyn þat it is soþe, when a perile is neiȝghe, [The day of judgment, though men think it far off, is both certain and near.] þanne men dreden it and seken helpe on many weyes. As, if I trowed þat be þe lawe of man my cause schulde be jugged to morue, I wolde be bisie and dredeful þat it went on my side; but nowe þe day of dome is fer fro our lyvynge, and our juge is merciful, and we may myche plese him bifore þat tyme come; whi schulde we þan drede it more þan oþer men done, siþen helpe may come so liȝtly? Well I wot þat þus men speken þat saveren þe worlde, and þese ben men out of þe feiþ for mercy and longe tyme. But wolde God þat suche men knewe þus myche of dyvinite, þat þe day of jugement, þat is present to God, is ful neye bisidis us [So in CC; by sy sidus, Q.] , and tyme mut nede come, and þanne schulde þei have more bileve of þe day of dome þan þei have of any werke þat men don in þis lif. For well I wot þat suche werkes may liȝtly be put of, if God wil þat it be so, and þerfore ben we uncerteyne. But we ben certeyne of oure feiþ

þat domsday mut nede cum, and we mut answere to Crist of alle þat we han don. And þus us ow not to be lefe of jugement of men. And so þis greet dome of God passes dome of men in certeyne of commynge and in drede of perel. And, as clerkis wyten wel þat travelen in resoun, noþinge is more nye þan þe day of dome. Ffor siþen a man may see sum þinge þat is passid, and Goddis siȝt wiþouten mesure is more þan siȝt of man, þanne God may see alle þinge þat ever was passid before, and bi þis same resoun alle þinge þat schal be; and so alle þe day of dome is present to God. Lord, who cowthe undirstonde þat a sparke of fire, turnede aboute in derke nyȝte, semes to make cercul, but mennus siȝt holdes prent of þinge bifore seen for a littyl schort while, til alle þe fire be turnede? And so þe greet siȝt of God holdus togedur alle þinges þat han ben and alle þat schal be; and so a þousand ȝeer ben frescher in Goddus siȝt þan is ȝisterday in þe mynde of man. And þus presens or neiȝnesse schulde not moeve a man to drede not þe day of dome, siþen it is nye God. And ȝif þou tristist on Goddis mercy, triste to hys riȝtfulnesse, þat he ȝyves not man mercye but if þei deserve it. And evere þe lenger þat þou lyfest to lyve bi Goddis lawe, evere þe harder it is to þee to come agayne. And if þou speke of seyntis, more wis amonge oþere seide and last writen [The wisest among them have said, and it has been among the last things that they have written, that, &c.] þat þei þouȝt ay on þis tyme. For when I þenke, seis Jerom, on þe day of dome, I trembul in myn hert for peryles þat schal þanne falle; ffor wheþer þat I ete or drynke, me þenkus þat þe aungel trumpe sownes in myn ere, and biddis rise to juggement [Something like this may be read in St. Jerome's Commentary on Joel, but I have not discovered the pre∣cise passage here quoted.] . Þis jugge∣ment schulde men drede for þes þree skylles.

CAP. V.

But men here moeven comunly, of what maner þinge men [Alms not pleasing to God, if the money was not righteously gotten.] schulde gif þer almes to lymes of Crist. And it is no drede þat ne men schulde knowe bisile þat þes godes were justly geten of whiche þei do þer almes. For siþen iche almes þat men don þei ȝyven first to God, and God þankes not for suche godes

þat ben not justly geten, it is opun þat of just havynge schulde almes be don. For siþ ȝyvynge is not worþe but if God ap∣prove it, but God approves not unjuste havynge of þinge, þanne it is non almes to dele of suche catel. Lord, hou schulde God approve þat þou robbe Petur, and gif þis robbere to Poule in þe name of Crist [It is commonly said that the proverb 'robbing Peter to pay Paul' arose out of a transfer of lands belonging to Westminster Abbey to St. Paul's Cathedral in the seventeenth century; but this passage proves it to be at least as old as the fourteenth century.] ? Þou puttes here on Crist consense of mayntenynge of þefte. And if þou seist þou ȝyvest þis gode in þe name of God, þat makis more þi synne ȝif þou lokest wel, for here þou takest witnesse of God þat he approve þi doiynge. And bi þis skil þis robberes, þat seyn þei gatt þis godis in greet peryl and travel, speken ageyne hem self, and accusen hem to God, and putten on him þer wickidnes. But undirstonde þat many men don almes of þer godes, and ȝit þei wan hem wickidly, but after þei amendid hem; as sum wan justlye þer godes, and siþen forfeted aȝen God. And for tyme of þis forfeture þei don schrewidly þer almes, for God askes clennes of hert when men don þer almes.

But here men dowten comunly to whom men schulde restore [Restitution.] þe godes þat þei have geten wiþ wronge, siþ þei schulde not do þer almes of suche goten godes bifore þei had restored þer þefte to men þat schulde have hem, and make amendis to God by þe lawe þat he askes, and to him þat he is bounden to. But ofte tymes it may falle þat þese men ben dede, or ellus he knowes hem not, or þei dar not comme to him; how schulde he do almes þat is a riche robbere, and is wrappid in suche cases? it semes þat he may not be safe. And here freris gaderen myche gode of suche maner robberis; and boþe þe ȝyver and þe taker don wronge to þer neiȝtbore. And herfore many men supposen þat werke of þise freris schal þe sunner fayle, for defaute of riȝt grounde. And so summe seyen þat þese freres serven of þis office, to be resett of robbers, and to susteyne wronges bytwix cuntreis and cuntreis, and not for to quenche hem.

But to þis doute may men answere by resoun of Goddes lawe, and sey þat suche robbers schulde first have contricioun,

and be in hole purpose never synne so after, and make restitu∣cioun to þes men þat þei schulde. And, for þis is selden seen, herfore þis synne is greet, and wrappes hem in gnaris of þe fend, of whom þei kunne not delyver hem. But first, me þenke, þei schulde restore men þat þei have robbid, or ellis neyȝghe neiȝbores þat hadde riȝt to þese godes; and if þis may not be don, aspie pore men of þe gospel, and ȝyve hem wisely Goddis godis, and lyve in penal povert. But ȝit men douten comunly, wheþur men schulde paye þer dette to þes men þat þei wote lyve in wickid life. And it seemes nay, by resoun of God, for suche men ben unworþi to have ony godes, ȝhe, to have life ȝovun of þer God; how ben þei worþi to resseyve þer dettes? siþen þei han lost titil of alle riȝtfulnesse. But here men þenken by Goddis lawe, þat men schulde stire suche schrewes to serve trewly þer God boþe bi worde and dede, and paye hem her dettes, and hope of þer mendement. Ffor as God wole þat þei lyve, so he wole þat men ȝyve hem. And herfore techiþ Seynt Poule þat Cristen men þat ben servauntes serve wel þer heþen lordes, by resoun of þer God. And so we graunt wel þat suche resseyven unjustly and to þer dampnacioun dettes þat men payen hem, and ȝit þer dettoures medefully ȝyven þes godes.

CAP. VI.

But here mut men moeve sumdel of speche of þes freres, þat [On the friars' denying, at the late Council, that tithes were pure alms.] in Londone, at þer cownsel of trembulynge of þe erþe [This allusion to the earthquake which occurred during the sitting of Archbishop Courtenay's synod in 1382, on May 19 (Fasc. Zizaniorum, p. 272), fixes so far the date of this treatise.] , seyde, for to plese prelatis and persones, þat it is an erroure to susteyne þat dymes ben pure almes, and þat men þat ȝyven hem may wiþholde and ȝyve hem to oþere pore men, for synne of þer curat, and faylynge of hys service. But many men wondren here why þese freres seyd þus, siþen þei wold þat þes dymes were ȝyven unto hem, and þes persones were destried, and no prest were but þei. Her workes schewes þis wel, howevere þei speke by syde. And so it seemes to sum men, þat þis was a fagynge of þe fendus childur, by lore of þer fadur; as if þei wolde bringe of þis, þat almes ȝyven to freres schulde not be pure almes, fro it were brouȝt in custome, siþen custom makis lawe, and dette

over almes; and so miȝt freres be fulli fals, and aske þe puple þer almes be titil of custome, al ȝif þei were unworþi and traytours to rewmes. But trist we not to fals freris, ne fayle not in treuþe, for þei beren venym in þer tayle, speke þei never so faire. And to þer speche of dymes, siþen þei ben almes, þei ben pure almes, and not ellus but almes. And so lyved Crist wiþ hys apostlis on almes of þe peple, þat was pure almes al if it were dett, siþen al þis [is] dett þat God askes and nedes man to ȝyve. And so, if freres ben moeved here to seye þat dymes of persones ben not pure almes, for þei ben here wiþ dett, þei mut seye þat þes persones lyven on pure almes, þat han dymes, and serven not ne ministren to þer parischenes, for hem wantis titul of dett be þe lawe of God. But what frere þat seis þus is not a pure frere; for boþe he is a fals frere, and þerwiþ a fende. And certis a pure God rulis not such a frere. For, as þei schulde seie, God is not pure God siþen he is boþe God and man, and þes ben diverse kyndes; and schortly þer is no creature þat ne it haþe diverse resones of diverse names, and ȝhitt it is a pure þinge. Leve we lesingis of þes freres, and seye we þat dymes ben boþe almes of God, and almes of þe parischenes; ne schame we not to be sustened of suche maner almes, siþen Crist and hys apostlis were susteyned be suche. For, as Seynt Poule teches, We schulde be payed of fode and hylynge, and aske no more þan nedes; and ȝit Poule proves be Goddis lawe, if we serven treuly, þes godes ben dette over resoun of mannis lawe.

But to the dowte of dymes þat is tochid after, wheþer parisch∣enes [Parishioners as a body, but not indivi∣dually, may withhold tithes from unworthy priests.] may leffully holde dymes fro persones for synne of þes persones,—and freres seyn þat þis is heresie. O God! if freres wolde þenke on þe power of God, what þinge he may do by men, and suffer fendes worche, and þanne schulde þei graunt þis power þat þei here denyen. Þei have forȝeten þer owne powers þat þei here denyen. Þei have forȝeten þer owne powers þat þei seien þei han, and doynge of miracles of þe sacrid hoste [This is evidently an allusion to the miracle recorded by Knyghton (col. 2651), as having happened in the church of the Black Friars, on the Friday in Whitsun-week, 1382, to the knight Cornelius Clonne to confirm whose wavering faith in the Eucharistic mystery, the host was said to have exhibited itself to him under the guise of flesh.] . But leve we þeise uncrafti wordus of þes freris, and

speke we to þe purpose of matir þat is touchid. And certis me þenkes þat parischenes may in certeyne cases wiþholde dymes fro hym þat is calde þe persone, as þei may medefully holde godes fro þes freres, or fro Jewes or Sarrasenes, þat ben lesse evil þan þei. But not iche parischen schulde, whan ever he wolde, holde fro hys person be hys owne juggement. But marke we wel þat we have not titel to þes dymes be mannus resoun of dett, as oþer worldly men pleten þer dettoures in forme of mannis lawe. But serve we trewly as God biddus to our sugetis, and þei ben holden to serve us in temporal godes; and ellus, as me þenke, us failis riȝt to dymes.

ÞE SEVEN WERKYS OF MERCY GOSTLY.

CAP. VII.

Siþen we schulde serve our parischenes in spiritual almes, as [Teaching, Counsel, Reproof, Consolation, Forgiveness, Patience, Prayer.] þei serven us in bodily sustinaunce, it were for to speke of seven werkis of mercy þat we calle spiritual; þat ben better þan þes first, and ben clepid comunly by þes seven wordes,—Teche, Counsel, Chastise, Cownfort, Fforgif, Suffer, and Pray. Þanne a man teches anoþer bi þe lawe of charite, whan he teches hym for to love þe biddynge of God. A man cownseles anoþer as he schulde do, *whanne he moeveþ him to a weie þat lediþ surely to hevene. A man chastisiþ anoþer bi word or bi dede* [The passage between asterisks, wanting in Q, is supplied from CC.] , or ellus bi wiþdrawynge of bodily helpe, whan he helpus þat he leefes þe synne þat he was inne. A man cowmfortes anoþer whan he solaseþ hys sowle to drawe in Goddis ȝock, for hope of greet mede. A man forgyffeth anoþer trespas þat he did to him, whan he askes not veniaunce bi resoun of hys trespas, but helpus him to Godward, to turne to gode lyf; and þis may man do sumtyme, and punische men by charite. But ofte tyme suche punischynge saveriþ of pride or coveytise, and herfore it were nedeful to purge þis charite, and loke þat sixtene condiciouns suen it, as Poule telliþ. And þanne symonye of freres and covetise of lawers schulde be

exiled fro þe folke, and Goddus word schulde renne, and iche man schulde kepe charite to oþer. And þe first condicioun of charite is, a man to suffur. Be lawe of charite a man schulde suffur anoþur, and muche more a prelate schulde wisely suffur hys sugettis. And syn a man schulde pray for helpinge of hys enemyes, as Crist did, with Steven, and resoun nedis þerto, miche more schulde a prest preye for hys sugettis.

And as a mannis soule passes hys bodye, so þes seven [These works superior to the bodily works,] goostly werkes passen þe seven oþer. And herfore eche Cristen man is holden to þes seven, but more is prelatis, as þei ben heyer in state. And so men of holy Chirche schulde bewar of þis heresie, þat bodily almes is better þan is gostly almes, and evere þe more þat it be þe bettur it is. And þus þe fend blyndiþ prestis to coveyte to be riche, for, as þei seyen, þer almes schulde bie þer soule fro peyne. Þei schulde white þat Crist him∣self was most pore man, and ordeyned hiis apostlis to do þis secounde almes, and not to do þis bodyly almes for unperfit∣nesse þerof. For siþen almes stondes in wille and profite to þi broþur, wheþer is better, wille schewid to bringe mannis soule to blis, or ellus to fede hys bodye þat lastis but awhile? And herfore badde Crist to Petur þat he schulde fede hys schepe by þe mete of hys word, as he loved him. And so Petur fedde þe folk in techinge of Goddus word, and lafte bodily fedynge, siþen it fel not to him. And þus schulde prestis and prelatis do, þat ben Petur vikers. Syn þis werke is better, þe levynge is more synne. And þis fendis heresie desseyves þe Chirche, whan þei tellen more bodily dette þan bi goostly dette. And meddelynge of þise two dettus confowndus Cristis lawe; for if a man schulde not were wollen and lynnen togedur, miche more he schulde not medule þe resones of þeise almes, and specialy syn þe wersse doiþ harme to þe better.

CAP. VIII.

We schulde beleve þat þese werkes passen oþer werkis of [but in these days shame∣fully neglected.] charite, and defaute or fraude in hem harmis more Cristis Chirche þan defaute of worldly godes, if men of þe world kouthe se it. And herbye apostlis of Crist gendrid Cristis childur; but now oure Chirche is bareyne for defaute of suche

sede; for now men loken after bodily þinge, as bestis, and lefen þingus spirituale, for hem faylis feiþ. And herfore Crist preyses more heringe of Goddis word, and good kepynge of it, þan beringe of hiis modur. And syn it was a holy þinge þus to bere Crist, and norische him in hiis ȝowthe by bodily fode, and ȝitt be witnesse of Crist it is miche more holy to here Goddus word and worþily kepe it, and ȝitt more þan þis is to preche wel Goddus word, þanne it semes þat þis is moost heyȝe werke of oþer, and þus þe mede of þis werke passes oþer medes. And herfore sais Seynt Joon, I have no more grace of þis, þan [3 John 4.] to here my childur wandur in treuthe of þe gospel, for frute of such fadurhede schal be joye of heven, of childur þat men geten to heven, and þis passes al þe joye of þe worlde. And herfore men seyn þat doctours han passynge corown in heven. But þe fend, bi pride and coveytise of þe worlde, lettis frut of þis sede by bryngynge in of Anticrist. Alle þes ben Anticristes, þat chaleyngen by tityl of Crist for to synne worldlyest and lustyest of oþur; suche on is a mydday fend, opun aȝenns Crist. And so, as hirdes in heven have joye of þer childur þat þei have goten to heven be vertu of Goddis seed, so þese fendes schal in helle have sorowe of oþer childer, þat þei have brouȝt unto helle be lawe of þe fende.

Þis schulde Cristen men defende as þe feiþ of Crist, þat þe [To spread the gospel, and uphold it if need be, even to death, is the noblest of all works of mercy.] most holy werke, and most duwe to prelatis, were to sowe Cristis seed by charite among þe peple, and so stonde for Cristis lawe to suffringe of deþ. And herfore seis Crist þat no man hadde more lufe þan on þis wise put hiis lyf for profit of hiis frendis. And so did Crist and Baptist, and oþere Cristis martires, þat seid þe treuþe of Goddus lawe for Cristis love and hiis Chirche, and suffred deþ wiþ good will for kepynge of hiis lawe. And siþen þis is þe best werke þat man may do in erþe, þe most cursid werke þat Anticrist haþ fownden were to lette þis sowynge of Jesus Cristis worde. O if oure prelates lettid trewe prestis to preche Cristis gospel and charge not þe peple, and bringe in suche prechours þat reversen Cristis lawe, and pylen her herers [So in CC; þus hererers, Q.] aȝens Cristis lawe, how opun kalendis it were of lordschipe of Anticrist! And alle þes may be brouȝt inne

by lyttul and lyttul, of levynge of Cristis lawe and ypocrisie of þe fendus.

CAP. IX.

To þis travelen þeise newe sectus, be helpe of Anticrist, and [But the preach∣ing of the friars is a disfiguring of the gospel.] forsen hem by prelates of þe emperoures lawe. For freres in her prechinge fordon prechinge of Crist, and prechen lesyngus and japes plesynge to þe peple; and if þei touche a worde þat is in Cristis lawe, þei cutten it so, and reven it fro fowrme of Goddis wordes, þat þe peple schal not wite what þis word menes. And so þes freres faren wiþ þe worde of Goddis lawe worse þen fendus turmentours faren wiþ þer cloþis. For þei docken Goddis word, and tateren it bi þer rimes, þat þe fowrme þat Crist ȝaf it is hidde by ypocrisie. And so þes fendes prechen sutilte of hemself, and leven to preche of Jesus Crist, and þus men ben desseyved. And certis, as þe word of Jesus Crist is better þan þes cloþes, and use wiþ profite of hem schulde profit more to man, so þes ypocritis of þe fende don more harme to þe Chirche þan dos þes turmentours þat þus defowrmen þer cloþes. O! siþen Seynt Petur techus, þat if a man speke ouȝt he schulde schape him for to speke as he spake Goddis wordis, how miche more schulde þeise prechours hold þis rewle, and put away japes and lesynges in þer prechynges, and speke wordes of Goddis lawe, (for þei ben of vertu to teche men þe riȝt weye, hou þei schulde come to heven), and leve all oþer wordes but if þei helpe þe prechoure to declare þe word of God, as releffe fedus men. And herfore Jon Baptist answered prestes and Phariseis, and prechid not hys heynesse, but þe worþinesse of Crist, and seid himself was a voyce criynge in wildirnesse, and grownded hiis word on Goddis lawe in Ysaye, and so tolde what office God hadde ordeyned hym. And þe same he ordeynes to iche prechoure of hys word, to make redye Goddis weyes, and make riȝt þe paþis bi whiche owre God schulde come, in hiis membris þat lufen hym, sone and schortly to heven by riȝtwisnesse of þeise biw-eies. Þis schulde be þe werk of prechours, or Goddis lawe is fals; and he þat seis þe reverse blasphemes in Crist, and seis þat helpe of men schulde be taken fro hem, and Crist schuld ordeyne men to be dampned

by Anticristis lawes. But, for iche Cristen man schulde hy∣dowse þeses wordes, beleve we þat ordenaunce of Jesus Crist is best, bi þe whiche he ordeyned hiis prestes to despise þis worlde, and teche hiis puple þe riȝt weye þat ledis hem to heven, boþe in maner of lif and worde of þer prechynge. And so prestis schulde teche, be trewe lawe of God, how men schulde come by þe strynge to þe blisse of heven, and not go downward to helle, ne tarie be croked weies. And if þou doist away synne, þou rediest Goddis weye, and removest stockes, heye, and stobul, as Seynt Poule teches.

CAP. X.

And þus is Goddis lawe reversid by Anticrist clerkis, þat gode [There is a school of error abroad which alters and deforms the precepts of the gospel. Is. v. 20.] is calde evyl, and evyl is cald gode. But wo worþe hem þat speken þus, as Ysaie synges. And so wo schal come to hem þat turnen werkes of mercy to felnesse of werkes of þe fende, to drawe sowles to helle; as he þat turnes Cristis lawe, and richeþ [So in CC; richesse, Q.] prestes to þe world, is seide to do hem almes, for he contraries Crist and makes hem gloriouse to þe worlde, þat Crist forbede many weies. And þus ordynaunce of Crist is put aback be þe fende, and where men seyden þat it were gode sowles go to blis, now seis Anticrist indede, it is gode hem to go to helle; and where weyes þat Crist hadd ordeyned to governe hiis Chirche schulde be susteyned and kepte, siþen God himself biddus so, Anticrist seis apertly þat it were greet schame to lyve or to speke so, siþen þe world askes þe contrarie. And so þei ben greet heretikes, þat speken of Goddus lawe, or agayn Anticrist lawe, as enemyes to þe Chirche. And he þat spekes þat God assoyles or cursus for hiis lawe schal be halden for a foole, siþen Anticrist contraries. And so assoylynge stonden [It is as if God were asleep and Antichrist ruled every∣where.] in billus and wordes, and so we chargen sensible þinges, and leven Goddus lawe, as God were aslepe and Anticrist were ful lord. For beleve schulde teche us þat no man were cursud but if God cursid him for faylynge in hiis lawe, ne no man is assoyled but if Crist assoyle him for mayntenynge of hiis lawe, hou evere þe world blaber. And herfore schulde þes lordes begynne at hemself, and amende þes errours þat regnen

amonge þe peple, before þei go to straunge londes to werre wiþ þere enmyes. But certis men han non enmyes more þan is þer homely meynes; and here þei schulde begynne to wirche by þe rule of charite. For who lufes more in charite hys enmyes þan hys frendes? or who wolde prick to Cawnterburie, to fiȝt þer wiþ hys enmyes, whan he hadde in þe myddys þis lond moo enmyes alle aboute hym? And þus þe lawe of charite, and also þe werkis of mercy, schulde moeve men to chaunge þer ordre and sumdel trowe to Crist; for alle þe harme þat comes to men is for chawngynge of Cristis ordynaunce.

Lorde! gloriouse were þi Churche if it stode clenly bi þe ordynaunce of Crist, wiþowten fendes novelries! þan schulde men begynne to werre on enmyes nexst hem, as mede and nede and kynde teches Cristen men.

XI. FIVE QUESTIONS ON LOVE.

[This short but highly interesting piece is a letter written by Wyclif to some unknown friend, who had put five questions to him respecting the love of God. Bale mentions it under the title of 'Ad quinque quae∣stiones;' and the Wyclif MSS. at Vienna and Prague contain several copies of a Latin version of it, the ending of which however appears to be dif∣ferent. Its authenticity can hardly be doubted. The text is founded on New Coll. 95 (Q), the only copy known to exist.]

A SPECIAL frend in God axiþ bi charite þes fyve questiouns [Questions proposed.] of a mek prest in God. First, what is love. Aftirward, where is love. Þe þridd tyme he axiþ hou God schuld medefully be loved. Þe fourþe tyme he axiþ hou a trewe man may knowe wheþer he love his God in þe fourme þat God axiþ þat a man love him. Þe fifþe tyme he axiþ, in what staat of þis lif a man may best love his God, and more medefully to come to hevene. Alle þes questiouns ben hard to telle hem trewly in Englisch, but ȝit charite dryveþ men to telle hem sumwhat in Englische, so þat men may beste white bi þis Englisch what is Goddis wille.

To þe firste questioun þat is axid seien men on þis maner; [Answered.] þat love is a maner of werk, þat comeþ of a mannis wille to wole good to loved þing; and so love is in mannis herte, and man oþer maner in lovyng [This, the reading of the only MS., appears to be corrupt. A collation of the Latin version of the tract, copies of which exist in five MSS. at Vienna, (see Shirley's Catalogue, p. 22) is much to be desired.] But to þe þrid questioun answeriþ Crist in Jones gospel. Crist seiþ,—He þat haþ my maunde∣mentis

and kepiþ hem in his lif, he is þat ilk þat loveþ me. And þus he makiþ redy love to God, þat studieþ wel Godis lawe, as þe first Psalme seiþ. As to þe fourþe questioun,—a man may wite bi himsilf wher he þenkiþ on Goddis lawe and loveþ it and kepiþ it, and þanne Crist seiþ þat he loveþ God. As anentis þe fifþe questioun,—it is knowun bi Goddis lawe, þat þer ben in þe Chirche þre statis þat God haþe ordeyned; state of prestis, and state of knyȝtis, and þe þridd is staat of comunys. And to þes þree ben þre oþere, comyn and leeful bi Goddis lawe,—state of virgyns, and state of wedloke, and þe state of widewis. State of virgyns is þe hiest, bi witnesse of Crist and seyntis in hevene. Sum state is here good for o man, and sum is good for anoþer; and God moveþ a man to his best state ȝif he lette not bi his synne.

But foure statis, of þe emperour clerkis, of munkis, of [Four states of life, now prac∣tised in the Church, are unlawful.] chanouns, and of freris, semyn perelous, and not ordeyned of God, but suffrid for mannys synne. And þerfore men schulden be war to take of þes foure statis, for oþer statis þat God haþ ordeyned bringen men bettere to blis of hevene; and he is a miche fool þat leeveþ þe bettere and chesiþ þe werse. And þus it helpiþ heere to Cristen men, to studie þe gospel in þat [Christians ought to be able to study the gospel in their native tongue.] tunge in whiche þei knowen best Cristis sentense. For our bileve techiþ us þat ech Cristen man is holdyn heere to sue Crist in maner of lyvyng, sum ferrer and sum nerrer, aftir þat God ȝyveþ him grace; and he þat sueþ Crist most nyȝe loveþ him most, and is most lovyd of God. And siþ lif and dedis of Crist, and his lore, ben in þe gospel, it is opyn to profit of men to studie þis bok, to love Crist.

But over þis axiþ þis frend of God, what wil Daviþ hadde in [In these times men must be ready to suffer death for the sake of God's law. Ps. cxvi. 16.] þes two versis þat he seiþ in þe Sauter,—and þei ben comynly known in Latyn,—O Lord, I confesse to þee þat I am þi ser∣vaunt, in bodie, soule,—and I am son of þin hand-mayden, for Y am trewe child of holy Chirche. Þou hast brokun my bondis, of synne, and bondis bi whiche my soule loveþ my flesche; to þee I schal sacre an ost of heriyng. And þus Y schal clepe inne to me þe name of þe Lord, to dwelle in me. And þes same wordis maie martris seie, þat loven so miche Goddis lawe, þat þei wole suffre peyne of deeþ, for love and

mayntenyng of þis lawe. And bettere cause of martirdom schewid God never to plese him. And siþ a man mut nedis die, and Goddis lawe haþe nowe manye enemyes, a man schulde wisely putt him forþ to suffre now þus gloriously.

War, man, lette not for synne, Prest, knyȝt, ȝemon, ne page, Ȝif ȝee wole of God have large wage:

Amen, Amen, Amen.

XII. [ON THE SUFFICIENCY OF HOLY SCRIPTURE.]

[Of this striking 'fly-leaf' the only copy known to exist is in the library of Trinity College, Dublin (AA). It appears to be entered by Bale in his catalogue twice over, once as 'De Sathanae astu contra fidem.' inc. media multa diabolus quaerit, and again as 'De veritate scripturae,' inc. diabolus quaerit multis modis. It is strange that it should never before have been printed.]

THE fend sekiþ many weyes to marre men in bileve, and to stoppe bodily þis, þat no bookis ben bileve. For ȝif þou spekist of the Bible, þanne seyen Antecristis clerkis, how provest þou þat it is holy wryt more thanne annother writen book? Here we seyen, as Crist seith, that kynrede of hordom sekiþ signes. And þerfore men moten use cautels, and axe hem questiouns aȝen, whether Crist lefte his gospellis here for to counforte his Chirche. And ȝif thei seyen that he dide, axe hem whiche ben þes gospels, and hem we clepyn holy wryt. And þus we axen of oþir partis þat trewe men clepyn hooly wryt. But, for Cristen men schulde speke pleynly to Antecrist, we seyen that hooly wryt is taken on þree maneres comynly. On the firste manere Crist him silf is clepid in the gospel holy wryt, whanne he seiþ þat þe writynge may noȝt be fordon þat þe Fadir haþ halwid and sent into the world [This mistranslation of John x. 35, 36, is found in the earlier Wycliffite versions, but is corrected in the later.] . On the secounde manere holy wryt is clepid truþis þat ben conteyned and signyfied bi comyn biblis, and þes truþis may noȝt faile. On þe þridde maner holy wryt is clepid bookis þat

ben writen and maad of enk and parchemyn. And þis speche is nouȝt so propre as the first and the secunde. But we taken of bileue þat þe secunde writ, of truþis writen in the book of lyf, is holy wryt, and God seiþ it, and þis we knowen by bileve. And as oure siȝt makeþ us certyn of þat þing þat we seen, so oure bileue makiþ us certyn þat þes trewþis ben holy wryt. ȝif holy wryt on the þridde manere be brent or cast in the see, holy writ on the secunde manere may noȝt faile, as Crist seiþ. In Dei nomine,

Amen.

XIII. OF WEDDID MEN AND WIFIS AND OF HERE CHILDREN ALSO.

[The only known copy of the following tract is in the library of Corpus Christi College, Cambridge, MS. 296 (for a description of the manuscript, see the Introduction to this volume). It is not mentioned even by Bale, and the only reason for ascribing it to Wyclif is that it is found in a volume which Archbishop Parker, in the sixteenth century, believed to contain only tracts of Wyclif's composition, and under that belief bequeathed to the college. St. Augustine's being called here 'Seynt Austyn,' instead of simply 'Austyn,' as in the Homilies, appears a suspicious circumstance, yet capable perhaps of explanation, if we suppose the tract to have been composed by Wyclif in his younger days. But, whatever may be thought of its authenticity, it possesses sufficient intrinsic interest to justify its appearing, for the first time, in print.]

CAP. I.

OURE Lord God Almyȝty spekiþ in his lawe of tweie matri∣moneys [Two kinds of matrimony:] or wedlokis. Þe first is gostly matrimonye, bitwixe Crist and holy Chirche, þat is, Cristene soulis ordeyned to blisse. Þe secunde matrimoyne is bodily or gostly, bitwene man and womman, bi just consent, after Goddis lawe.

Of þe first matrimoyne spekiþ God bi þe prophete Osie to [x. The espou∣sals between God and holy souls. Hos. i. 19.] holy Chirche; and to ech persone of holi Chirche God himself seiþ, I schal spouse þe, or wedde þe to me, in riȝtwisnesse, in dom, in mercy, and in feiþ; and I schal wedde þe wiþouten ende. Þis is þe first matrimoyne and best, as God and þe soule of trewe men ben beter þan mennys bodies. And þis beste matrimoyne is broken for a tyme bi brekynge of saad feiþ, and defaute of riȝtwis lyvynge. And herefore God seiþ

oft bi his prophetis, þat his peple dide fornicacioun and avou∣trie, for þei worschipen false goddis; and Seint Jame seiþ þat [James iv. 4] men þat loven þe world ben gostly avoutreris. For þus writiþ he; Ȝee avoutreris, wite ȝe not þat frendischipe of þis world is enemyte of God? And þus alle men þat loven more worldly worschipe or goodis of þe world þan God and his lawe and trewe lif, ben avoutreris gostly, ȝif þei weren Cristene bifore; and þis is worse avoutreris gostly, ȝif þei weren Cristene bifore; and þis is worse avoutrie þan brekynge of fleschly matrimonye.

Of þe secunde matrimoyne, þat is bodily, spekiþ God in þe [2. Ordinary marriage; its justifications and ends.] first bok of holy writt, whanne he maade matrimoyne bitwene Adam and Eve in Paradis in staat of innocence, bifore þat þei synneden. And for þat God hymself made þis ordre of matri∣moyne, and he not so made þes newe religions, it is betre and more to preise þan þes newe ordris. Also Jesus Crist wolde not be borne of þe virgine Marie, ne conseyved, but in verrey matrimoyne, as þe gospel of Luc, and Seynt Ambrose, and oþere seyntis witnessen. Also Jesus Crist was present in his owene persone wiþ his modir in bodily matrimoyne, to approve it, as þe gospel of Jon techiþ, whanne he turned watir into wyn. Also þe Holy Gost warneþ Cristen men, hou in þe laste [1 Tim. iv. I.] daies summe heretikis schullen departe fro feiþ of Goddis lawe, ȝevinge entente to spiritis of error, and to techynge of develis, spekynge lesyngis in ypocrisie, forbedynge men and wymmen to be weddid, and techynge men to abstene hem fro metis, þe whiche God haþ maad to be eten of trewe men, wiþ þank∣yngis and heriyng of God. Also þis bodily matrimoyne is a sacrament and figure of þe gostly wedlok bitwene Christ and holy Chirche, as Seynt Poul seiþ. Also, þis wedlok is nedful to save mankynde bi generacioun to þe day of dom, and to restore and fulfille þe generacioun to þe day of dom, and to restore and fulfille þe noumbre of aungelis, dampned for pride, and þe noumbre of seyntis in hevene, and to save men and wommen fro fornycacion. And þerfore he þat forbediþ or letiiþ verrey matrimonye, is enemye of God and seyntis in hevene and alle mankynde. And herefore man ponischide fornycacion and avoutrie in þe olde lawe bi stonynge to deþ, and in þe lawe of grace bi dampnynge in helle, but þif men be verrey contrit þerfore.

And herefore, siþ fornicacioun is so perilous, and men and [The marriage of priests allowed by God; evils of enforced celibacy.]

wymmen ben so frele, God ordeynede prestis in þe olde lawe to have wyves, and nevere forbede it in þe newe lawe, neiþer bi Crist ne bi his apostlis, but raþere aprovede it. But now, bi ypocrisie of fendis and fals men, manye bynden hem to presthod and chastite, and forsaken wifis bi Goddis lawe, and schenden maydenes and wifis, and fallen foulest of alle. For many ben prestis and religious, in doynge and oþere [I cannot understand this phrase.] , for to have lustful lif and eisy, ȝong and strong of complexion, and faren wel of mete and drynk, and wolen not traveile, neiþer in penaunce, ne studie of Goddis lawe, ne techynge, ne laboure wiþ here hondis; and herefore þei fallen into lecherie in dyverse degrees, and in synne aȝenst kynde. [For many gentil-mennis sonys and doutres ben maad religious aȝenst here wille, whanne þei ben childre wiþouten discrecion, for to have þe heritage holly to o child þat is most lovyd.] And when þei come to age, what for drede of here frendis, and what for drede of povert in cas þat þei gon out, and for ypocrisie and flatirynge, and faire bihestis of þes religious, and for drede of takynge of here bodi to prison, þei religious, and for drede of takynge of here bodi to prison, þei doren not schewe here herte ne leven þis stat, þouȝ þei knowen hemself unable þerto. And hereof comeþ lecherie and sum tyme morþerynge of many men.

Neþeles, þouȝ matrimonye be good and gretly comendid of [Continence, however, is the highest state, if a man has the special gift to prac∣tise it.] God, ȝit clene virgynite is moche betre,—and wedlok also, as Seynt Poul seiþ opynli [If the text is not corrupt, the reference must be to 2 Cor. xi. 2.] ; for Jesus Crist, þat lyvede most perfitly, was evere clene virgine, and not weddid bodely, and so was his modir evere virgine, and Jon Evaungelist. Seynt Austyn and Jerom specially witnessen wel þis in many bokis. Neþeles virgynite is so heye and so noble þat Crist comaundid it not generaly, but saide, who may take, take he it. And þerefore Poul ȝaf no comaundement of virgynite, but ȝaf conseil to hem þat weren able þerto. And þus prestis þat kepen clene chastite in bodi and soule doun best; but many taken þis charge not discretly, and sclaundren hemselfe foule bifore God and his seyntis, for newe bondis maade nedeles of synful men. And þis is a gret disceit of þe fend under colour of perfeccion and chastite. For he stireþ men to heiȝe poyntis of perfeccion,

when he knowiþ or supposiþ hem unable, not for here goode, but for to falle foulere and depere in more synne, as Seynt Austyn techiþ. And þus þe fend Sathanas transfigureþ or turneþ hem falsly into an angel of liȝt, to disceyve men bi colour of holynesse.

CAP. II.

See now how þis wedlok owiþ to be kept in boþ sides. First [What consti∣tutes a true marriage; evils of mer∣cenary and ambitious marriages.] þis wedlok shulde be maad wiþ ful consent of boþe partis, prin∣cipaly to þe worschipe of God, to lyve clenly in þe ordre þat he made, and bringe forþ childre to fulfille þe chosen noumbre of seyntis in blisse, and not to have flescly lustis wiþoute reson and drede of God, as mulis and hors and swyn þat han no undirstondynge. For þe angel Raphael warned Tobie, þat þe fend haþ maistrie upon siche men þat ben weddid, to have þus lustis of flesch as bestis wiþoute resoun and drede of God. Also þis contract shulde not be maade bitwixe a ȝonge man and an olde bareyne widewe, passid child-berynge, for love of worldly muk, as men ful of coveitise usen sumtyme,—for þan comeþ soone debat and avoutrie and enemyte, and wast of goodis, and sorowe and care ynowȝ. And it is a gret dispit to God to coloure þus here wickide coveitise, lecherie, and avoutrie bi þe holy ordre of matrimoyne. And many men synnen moche, for þei defoulen many wymmen, and letten hem fro matrimoyne, and undon hem in þis world, and sumtyme ben cause of here dampnacion; for þei ben maad comyn wymmen, whanne þei han lost here frendishipe, and kunnynge no craft to lyve by. Many hote and coragious men wolen not take a pore gentil womman to his wif in Goddis lawe, and make here a gentil womman, and save here owene soule, but lyven in þe develis servyce al here lif, or þe more part; and defoulen many templis of God to gret peril of here soule, and abiden to have a riche womman for muk, and þanne wasten here goodis in harlotrie and nyse pride, in avoutrie on gaie strumpatis, and evere lyven in wraþe and chydynge, and in bondage of synne to þe fendis of helle. Also summe myȝtty men marien here children, where þat here herte consentiþ not wilfully, but feynen children, where þat here herte consentiþ not wilfully, but feynen for drede. For comynly þei loken alle aftir richesse and wor∣þinesse

to þe world, and not after goodnesse of virtuous lif. And so God and his side is putte bihynde, and þe devel and þe world and þe flesch han now here maistrie.

For þre skillis may a man knowe fleschly his riȝtful wif [corrected; wille, X.] , [The relations between the parties con∣sidered.] þe firste for to geten children, to fulfille þe noumbre of men and wymmen þat schullen be savyd; þe secunde to kepe his wif fro lecherie of oþere men; þe þridde is to kepe himself fro lecherie of oþere wymmen. And no party may kepe him chaste fro þe dedis of wedlok wiþouten assent of þe toþer comynly, for þe man haþ power of þe wifis body, and þe wif haþ power of þe mannys body, as Seynt Poul seiþ. And ȝif þe partie desire [corrected; deserie, X.] to be chast, suffre he wiþowten his owene luste þe toþer part in dedis of matrimoyne, and he getiþ him þank of God, boþe for suffrynge of his make, and for þe wille þat he haþ to chastite; for God takiþ reward to þe goode wille, and not onely to þe dede. Also men seyn, ȝif boþe parties assenten wilfully to perfit chastite, boþe of wille and dede, þat it is betre þan to use forþ þe dedis of matrimonye; and ȝif þei assenten boþe parties at þe begynnynge to lyve evere chast, wiþouten bodily knowynge, þat it is þe best kept matrimoyne of all oþere, as diden oure Lady and Josep, whanne þei ben weddid. Loke þat eche partie lyve wel anentis God and þe world, and stire eche oþere to charite, riȝtwisnesse, and mekenesse and pacience, and alle goodnesse. And be ech man war þat he procure no fals devours, for money, ne frendischipe, ne enemye; for Crist biddiþ no man departe atwyn hem þat God haþ joyned; but only for avoutre þat part þat kepiþ him clene may be departid fro þe toþeris bed, and for noon oþer cause, as Crist seiþ hym∣self. And ȝit þanne þe clene part myȝt lyve chast evere while þe toþer lyveþ, or ellis be reconseled aȝen to þe part. Neþeles þe clene may dwelle forþ wiþ þe toþer lyveþ þat forfetis [text corrupt; if lyveþ be struck out, the sense is restored.] , bi weie of charite. And men supposen þat þat weie is gret charite, ȝif þere be evydence þat þe toþer part wolle do wel aftirward.

CAP. III.

See now how þe wif oweþ to be suget to þe housbonde, and [Scriptural view of the mutual duties of hus∣band and wife. 1 Pet. iii. 1.] he owiþ to reule his wif, and how þei boþe owen to reule here children in Goddis lawe. Ffirst Seynt Petir biddiþ þat wifis be suget to here housbondis, in so moche þat ȝif ony bileve not bi word of prechynge, þat þei ben wonnen [corrected; X has wymmen.] wiþoute word of prechynge bi þe holy lyvynge of wymmen, whanne men biholden þe chast lyvynge of wymmen. And þes wymmen schulden not have wiþouten forþ tiffynge of her, ne garlondis of gold, ne over precious or curious cloþinge, but þei schulden have a clene soule, peisible and meke and bonere, þe whiche is riche in þe siȝtte of God. And sumtyme holy wymmen, hopynge in God, honoureden hem in þis manere, and weren suget to here owene housbondis, as Sara, Abrahamys wif, obeischid to Abraham, clepynge hym lord; and wymmen wel doynge ben gostly douȝtris of Sarra. Alle þis seiþ Seynt Petir. Also Seynt Poul spekiþ þus of housbondis and wifis; I wole þat men preie in eche [1 Tim. ii. 8.] place, liftynge up clene hondis, þat is, clene werkis, wiþouten wraþþe and strif. Also I wolle þat wymmen ben in covenable abite, wiþ schamefastnesse and sobirnesse ournynge hem or makynge fair, not in wriþen here, ne in gold, ne in margery stones, or perlis, ne in precious cloþ, but þat þat bicomeþ wymmen bihetynge pite, bi goode werkis. A womman oweþ to lerne in silence, wiþ alle obedience and subjeccioun. But Poul seiþ, I suffre not a womman to teche, þat is, openly in chirche, as Poul seiþ in a pistel to Corynthis, and I suffre not a wom∣man to have lordischipe in here housbonde, but to be in silence or stillnesse. For, as Poul seiþ in many placis, þe housbonde is heed of þe wif; and Poul telliþ þis skille, þat Adam was first formed and Eve aftirward, and Adam was not disceyved in feiþ, but þe womman was disceyved in feiþ, in trespasynge aȝenst Goddis comaundement. Alle þis seiþ Poul in dyverse placis of holy writ. Also Poul biddiþ þat bischopis and prestis techen wifis to love here housbondis, to be prudent and chaste and sobre, and to have care of þe hous, and benynge and under∣lont,

or suget, to here housbondes,—þat þe word of God be not blasphemyd. And þat olde wymmen schullen be in holy abite, not puttynge fals cryme or synne to oþere, ne suynge [corrected; sonynge or souynge, X.] to moche wyn, and to be wel techynge, so þat þei teche prudence. Also Poul techiþ þus,—þat wymmen ben underlont, or suget, to here [Eph. v. 22.] husbondis, as to þe Lord. For þe husbonde is hed of þe wom∣man, as Crist is heed of þe Chirche, he is saveour of þe body þerof, þat is, þe grete multitude of alle worþi to be savyd. But as holy Chirche is suget to Crist, so be wymmen sugetis to here housbondis in alle þingis. Husbondis, loveþ ȝoure wifis, riȝt as Crist lovede holy Chirche, and toke himself wilfully to peyne and deþ for holy Chirche, to make it clene and holy; and made it clene bi waschynge of watir in þe word of lif, to ȝeve þe Chirche glorious to himself, not havynge wem ne revelynge [ryveling in Wycl. Vers.] ne ony siche filþe, but þat it be holy and wiþouten spot oþer wem. And housbondis owen to love here wifis as here owene bodies, for he þat loveþ his wif loveþ hymself. For no man hatid evere his bodi, but norischiþ and forþeriþ it, as Crist doþ holy Chirche. For we ben membris of his body, of his flesch, and of his bones. For we þis þyng a man schal forsake, or leve, his fadir and his modir, and schal cleve to his wif, and þei schullen be tweiyne in o flesch. Þis sacrament is greet, but I saye, seiþ Poul, in Crist and in holy Chirche. But forsoþe, ȝe husbondis, eche by himself, love he his wif as hym∣self, and drede þe wif here housbonde. Ȝe children, obeischiþ to ȝoure eldris, fadir and modir, in þe Lord, for þis þing is riȝtful. Worschipe þi fadir and þi modir,—þat is þe firste comaundement in biheste; þat Crist be wel to þe, and þat þou [supplied; not in X.] be longe lyvynge upon erþe. And, ȝe fadris, nyle ȝe stire ȝoure children to wraþþe, but norische hem and brynge hem forþ in disciplyne, or lore, and chastisynge of God. Alle þis seiþ Seynt Poul togidre. Also Poul comaundiþ þus in anoþer [Col. iii. 18.] pistel; Wymmen, be ȝe underlont to ȝoure husbondis, as it bihoveþ in þe Lord. ȝe men, love ȝoure wifis, and beþ not bitter to hem. Children, obieschiþ to ȝoure eldris bi alle þingis, for þis is plesaunt to þe Lord. ȝe fadris, stireþ not ȝoure chil∣dren

to indignacion, lest þei of litel witt offenden, or trespasen, aȝenst God or man [The foregoing passages from Scripture do not agree with either Wycliffite version.] .

Here sturdy husbondis and cruel fiȝtteris wiþ here wifis, wiþ∣oute [Marital cruelties and irregularities.] resonable cause, ben blamyd of God. But manye, whanne þei ben drounken, comen hom to here wifis, and sumtyme fro here cursed strumpatis and jectouris of contre, and chiden and fiȝtten wiþ þer wif and meyne, as þei weren Sathanas brollis; and suffren neiþer reste, pees, ne charite be among hem. But dere schalle þei abie þis bitternesse, for ȝif þei wolen have mercy of God þei moten have mercy of oþere men, þouȝ þei hadden discervyd betynge,—amende hem in faire manere.

CAP. IV.

Of þis may weddid men and wifis knowen, hou þei owen [corrected; howen, X.] [On the duties of parents towards their children,] lyve togedir, and teche here childre Goddis lawe. For at þe bigynnynge a childe may esily be tauȝt, and goode þewis and maneris, accordynge wiþ Goddis lawe, esily be prentid in his herte; and þanne he may esily holden hem forþe, and encresse in goodnesse. And þerfore Poul biddiþ þat þe fadir norische his children in þe lore and chastisynge of God; and God com∣aundiþ in þe olde lawe þat þe fadris schulden telle to herre children Goddis hestis, and þe woundris and myraclis þat he dide in þe lond of Egipt, and in þe Rede See, and in þe watir of Jordan, and in þe long of biheste. And moche more ben fadir and moder holden to teche here children þe bileve of þe Trinyte, and of Jesus Crist, howe he is verray God wiþouten bigynnynge, and was maad man þorouþ moste brennynge charite, to save mankynde bi stronge penaunce, hard torment, and bittir deþ. And so alle comen in poyntis of Cristene bileve, but þei ben most holden to teche hem Goddis hestis, and þe werkis of mercy, and poyntis of charite, and to governe wel here fyve wittis, and to drede God bifore alle oþere þingis, and to love him most of alle þingis, for his endeles myȝt, endeles wisdom, endelesse goodnesse mercy and charite [The collection of didactic pieces in the Lambeth MS. 408, called in Shirley's Catalogue (p. 38) Speculum Vitae Christianae, corresponds closely to the catechetical materials here stated to be necessary. Also, every one acquainted with the MSS. of the fourteenth and fifteenth centuries, to be found in any large library, will recognize the care taken by our ancestors to supply just those de∣mands for religious instruction that are here indicated.] . And ȝif þei trespasen

aȝenst Goddis hestis, þei owen to blamen hem þerfore scharply, and chastise hem a þousand fold more þan for dispit or un∣kyndenesse don aȝenst here owene persone. And þis techynge and chastisynge schulden in fewe ȝeeris make goode Cristene men and wymmen, and namely goode ensaumple of holy lif of olde men and wymmen, for þat is best techynge to here children.

And Cristene men, aboute many prestis [corrupt; perhaps we should correct, above alle many prestis; for we can hardly give to the words the sense of the Greek idiom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] , chargen godfadris [which cannot be devolved upon the god∣parents.] and godmodris to techen þe children þe Pater Noster and þe Crede; and þis is wel don; but it is most nede to teche hem þe hestis of God, and ȝeve hem good ensaumple bi here owene lif. For þouȝ þei ben cristenyd, and knowen þe comyn poyntis of bileve, ȝit þei schullen not be savyd wiþoute kepynge of Goddis hestis, but be ful hard and depe dampnyd in helle, more þan heþene men. And it hadde betre be to hem to nevere have resceyved Cristendom, but ȝif þei enden trewely in Goddis comaundementis, as Seynt Petir techiþ pleynly.

But summe techen here children jeestis of bataillis, and fals [An enumera∣tion of the various forms of vicious training which sons often receive from their fathers.] cronyclis not nedful to here soulis. Summe techen novelries of songis, to stire men to jolite and harlotrie. Summe setten hem to nedeles craftis, for pride and coveitise; and summe suffren hem in ydelnesse and losengerie, to breden forþ strumpatis and þeves; and summe wiþ grett cost setten hem in lawe, for wyn∣nynge and worldly worschipe, and here to costen hugely in many weies. But in alle þis Goddis lawe is putt bihynde, and þerof spekiþ unneþis ony man a good word, to magnifye God and þat, and to save mennis soulis. Sume techen here chil∣dren to swere and stare and fiȝtte, and schrewe alle men aboute, and of þis han gret joie in here herte. But certis þei ben Sathanas techeris, and procuratouris to lede hem to helle, bi here cursed ensaumple and techynge, and norischynge and meyntenynge in synne; and ben cruel sleeris of here owene

children, ȝe, more cruel þan þouȝ þei hackeden here children as small as morselis to here poot or mouþ. For bi þis cursid techynge, and endynge þerin, here children bodies and soulis ben dampnyd wiþouten ende in helle. And þouȝ here bodies weren þus hackid nevere so smale, boþe bodi and soule schal be in blis of hevene, so þat þei kepen trewely Goddis comaunde∣mentis. And of siche necligent fadris and modris, þat techen not here children Goddis lawe, and chastisen hem not whanne þei trespasen aȝenst Goddis hestis, Seynt Poul spekiþ a dredeful word. He þat haþ not care of his owene, and most of his [1 Tim. v. 8.] homly in houshod, haþ resceyved [error of scribe; correct denyed.] þe feiþ, and he is worse þan a man out of Cristendom. And siche fadris and modris, þat meyntenen wityngli here children in synne, and techen hem schrewdnesse, ben werse þan þe cursed fadris þat killeden here children, and offr hem up to stockis, worschipynge false maun∣metis. For þo children in here ȝougþe weren dede and distried, and diden no more synne; but þes children of cursed fadris and modris, þat techen hem pride, þefte, lecherie, wraþþe, coveitise, and glotonye, and meyntenen hem þerinne, ben holden in long lif, and encresen in synne to more dampnacion of ech party. And þus litel wonder þouȝ he [supplied; not in X.] take vengaunce on oure peple boþ old and ȝong, for alle comynly dispisen God, and han joie and myrþe at his dispit and reprovynge. And God mot ponische þis synne for his riȝtful majeste.

CAP. V.

But þouȝ husbondis han þus power over his wifis bodi, [Sobriety and self-control are incumbent on persons engaged in the married state.] neþeles þei owen to use þis doynge in mesure and reson, and sumwhat refreyne here foule lustis, and not take superfluyte of hot wynes, and spised alle, and delicat metis, to delite hem in þis occupacion, but þenk þat þei ben gestis and pil∣grimes in þe world, and han not here a dwellynge-place for evere. And þerfore þei mosten ȝeve hem to holynesse, wiþouten whiche no man schal se God; and abstynen hem fro fleschly desiris þat fiȝtten aȝenst þe soule, as Petir and Poule techen bi auctorite of God hymself; and þenke on þis word of Seynt

Poule;—Þe tyme is schort; þe toþer part is þat þei þat han wifes [1 Cor. vii. 29.] ben as havynge noon; þat is to seie, þat þei usen hem for and in drede of God, and mesure, not to fulfille here lustis, as bestis wiþoute undirstondynge; and þat þei have mynde of þe dredful comynge of Crist to þe laste dom, hou þei schullen þanne answere for eche dede, eche word, and eche þouȝt,—and eche evyl suffraunce of here children and meyne, and princypaly of evyl ensaumple to here sugetis. And ne cavyllacion ne pro∣curatour schal be þere, but here owene goode lif to save hem, or cursed lif to dampne hem. And fleschly lustis, and glotonye, dronkenesse, and overe moche likynge in fleschly dedis, maken men most to forȝete þis dredful dom. And þerfore þe gospel seiþ, þat þe þridde servaunt þat hadde weddid a wif, seide þat he myȝtte not come to þe soper of Crist; and þat servaunt is undirstonden, he þat ȝeveþ hym to overe moche likynge in fleischly lustis. And þerfore biddiþ Crist in þe gospel, þat we take hede þat oure hertis ben not chargid wiþ glotonye and dronkenesse and bisynesse of þis lif, for þe day of dome schal come as a snare, or grane, upon alle þo þat sitten upon þe face of alle þe erþe.

But ben wifis war þat þei stiren not here husbondis to wraþþe, [The wife should exert a purifying and softening in∣fluence on the husband.] ne envye aȝenst here neiȝeboris, ne to falsnesse and overe moche bisynesse of þe world, to fynde to costy array. For þe wif was made to be an helpere lich to þe husbounde, eche to helpe oþer in clennesse and holy lif, and trewe anentis God and man. But ȝif þe husbonde be stired to vengaunce and pride and envye, þe wyf oweþ to stire hym to penaunce and pacience, mekenesse and charite, and alle good manere of Cristene lif. And whanne Goddis lawe biddiþ þe husbonde and þe wif love eche oþer, be þei war þat þei turnen not þis love al to fleschly love, and not to love of þe soule, for þei ben bolden moche more to love þe soule þan þe body, for God loveþ þat more þan þe bodi, and for þe soule Crist diede. And certis love of þe body is verrey hate, but ȝif it be in helpe to save þe soule, and kepe it in holy lif.

But ȝit þre grete defautis fallen many tymes in weddid men [Three failings commonly found in married peo∣ple: 1. that they care more for] and wymmen. Þe firste defaute is, as Seynt Jon wiþ þe gildene mouþ seiþ, þat þei maken sorowe ȝif here children ben nakid or

pore, but þouȝ here children ben nakid fro virtues in soule, þei [the temporal than the spiritual wel∣fare of their children;] chargen noþing. And wiþ moche traveile and cost þei geten grete richessis and heiȝe statis and beneficis to here children, to here more dampnacion ofte tymes, but þei wolen not gete here children goodis of grace and virtuous lif, ne suffre hem to resceyve siche goodis, frely proprid of God, but letten it as moche as þei may; and seyn, ȝif here child drawe hym to mekenesse and povert, and flee coveitise and pride, for drede of synne and for to plese God, þat he schal nevere be man, and nevere coste hem peny, and cursen hem, ȝif he lyve wel and teche oþere men Goddis lawe, to save mennis soulis. For bi þis doynge þe child getiþ many enemyes to his eldris, and þei seyn þat he sclaundriþ alle here noble kyn, þat evere [corrected; hevere, X.] weren helde trewe men and worschipful.

Þe secunde defaute is, þat wifis ȝeven here husbondis goodis [2. that wives waste their husbands' sub∣stance on begging friars;] to stronge beggeris and riche, and oþere curleris, to geten hem swete morselis, and sum tyme spende here husbondis goodis aboute holouris and lecherous, þe while here husbondis traveilen fare [dele fare.] in ferre contreies or grevous traveiles. And to holden holy and excuse þis wickidnesse, wifis many tymes don a litil almes opynly, and fynden ypocritis to seyn massis, and maken þe sely husbondis to meyntene siche ypocritis in here falsnesse, to robbe þe pore peple, and to lette trewe men to teche Goddis lawe, and to favoure false sclaunderis of here breþren. And ȝif wifis favouren and meyntenen siche ypocritis, and stiren here husbondis þerto, for prive lecherie bitwen hemself, and for fals sykernesse þat þe ypocritis maken to hem, þouȝ þei dwellen stille as swyn in synne, it is so mochel þe worse.

Þe þridde defaute is þis; ȝif Almyȝtty God, of his riȝtwisnesse [3. that parents, and especially mothers, repine against the providence of God when their children die early.] and mercy, take here children out of þis world bi fair deeþ, þes riche wifis wepen, grucchen, and crien aȝenst God, as God schulde not do aȝenst her wille; and axen God whi he takiþ raþere here children fro hem þan pore mennis, siþ þei may betre fynde here children þan may pore men heren. See now þe woodnesse of þis grucchynge! It is gret mercy of God to take a child out of þis world; for ȝif it schal be saaf, it is

delyverid out of woo into blisse, lest malice turnyd þe undir∣stondynge of þe child to synne, and þat is gret mercy of God, and herefor alle men schulden be glade. Ȝif it schal be dampnyd, ȝit it is mercy of God to take hym soone to deþ, leste it lyve lengere, and do more synne, and þerfore be in more peyne. And siþ þei grucchen þus aȝenst Goddis riȝtful dom, þei putten on God þat he is unriȝtful,—unwitty,—þat he knowiþ not whanne is best tyme of þe child, and out of mercy and charite ponysche so sore þe child and his eldris. But certis þan þei ben cursed Luciferis children, weiward Anticristis, and unkynde heretikis and blasphemes. Þerfore be þei glade, and þanke þei God for al his mercyes, and benefices, and riȝtful domes. Amen [The treatise seems to have originally ended at this point.] .

Also loke þat ech parti enforce hymself to kepe þis ordre [Several con∣siderations, tending to inculcate and recommend fidelity to the marriage bond.] maad of God, and breke it not for no temptacion ne likynge of flesch. And hereto helpen many resones. First, for God þat is auctor of þis ordre loveþ it to be kept in clennesse, and present in every place, and for his riȝtwisnesse mot ponyschen hym þat brekiþ it. And no defoulynge þerof may askape un∣peyned, for he knoweþ alle þingis, be þei nevere so preve; and noþing, be it nevere so myȝtty, may aȝenstonde his ponysch∣ynge. Also þenk hou soone þis stenkynge flesch, þat now deliteþ in lecherie, schal turne alle to aschis, and poudre, and erþe, and wermes mete; and for so schort likynge to lese everelastynge blisse, and to gete everelastynge peyne in helle, in body and soule, were a cursed chaunge; and no man wot hou soone he schal die, and in what staat. Also goode angelis, keperis of men and wymmen, schewen to God a grevous pleynt, whanne þis holy ordre is þus broken, and Cristene soulis, templis of þe Holy Gost, ben þus wickidly bleckid wiþ filþe of synne, and maad liche to þe fendis of helle. And for þis skille, men and wymmen schulden be wel occupied in goode werkis, and not ydel; for ydelnesse is þe develis panter, to tempte men to synne; and lyven in devout preieris and resonable and [dele and.] abstynence of mete, and namely of hote drynkis and myȝtty,

and visite here pore neiȝeboris þat ben bedrede, and cloþe hem, and herberwe hem, to gete remission of over moche likynge in fleschly dedis; and evere crie to God, wiþ gret desir and good lif, þat he graunte hem grace to kepe clenly þis holy ordre, and do verrey penaunce for here olde synnes, to ende in perfit charite, and so evere have here verrey spouse, Jesus Crist, in blisse of hevene wiþouten ende.

Amen.

XIV. DE STIPENDIIS MINISTRORUM.

[This tract, with the Latin title as given above, is mentioned in Bale's list of Wyclif's writings. The text is based on a careful transcript from C. C. C. C. 296, which has had the benefit of a revision by Mr. W. Aldis Wright, of Trinity College, Cambridge. The Dublin MS. C. III. 12, also contains this tract, of the authenticity of which I entertain little doubt.]

HOU MEN SCHULLEN FYNDE PRESTIS.

ÞENKIþ wisly, ȝe men þat fynden prestis, þat ȝe don þis [The qualifica∣tions which laymen should look for when they undertake to find priests.] almes for Goddis love, and helpe of ȝoure soulis, and helpe of Cristene men, and not for pride of þe world, to have hem occupied in worldly office and vanyte, and þei criynge in mennus eris. For ȝif ȝe don, it is for worldly pride; for to have a grete name of grete almes-doeris ȝe lesen ȝoure mede, and money þat ȝe spenden þus, and getten wraþþe of God, as Crist seiþ opynly in þe gospel. And ȝif ȝe fynden hem for Goddis love, and helpe of ȝoure soulis, and gostly helpe of Cristene men, ȝe schullen fynde hem to lerne Goddis lawe, to know hou þei schulde serve God in holy lif, and techen oþere men þe gospel, to save here soulis þerbi. For þei neden to have bokis of holy writt, as þe bible and exponitouris on þe gospellis and pistelis, more þan Graielis [Graiel, or Grayel, is a corrup∣tion of Graduale, the name given to the collection of short passages, chiefly taken from the Psalms, which are sung at mass between the epistle and the gospel. By a licence of language each such separate passage has come to be called a Gradual. Compare Halliwell's Archaeol. Dic∣tionary, sub voce.] and oþere bokis of song; and ben more bounden to lerne holy writt, and preche þe gospel, and Goddis hestis, and werkis of mercy, þan to seie matynes and masse and evensong bi Salisbury uss. And in what place or werk þei plesen most houre God bi holy lif, and stiren men to kepe Goddis hestis, in þat place and þat werk þei profiten most to here maistris and alle Cristene men. And be

þes maistris þat fynden prestis wel i-war, þat þei suffren not hem to lyve in synne and ydelnesse and vanytee, and þat þei meyntenen hem not þerinne. For þan þei meyntenen Goddis enemys in dispisynge of God, and so bicomen Goddis traitours hemself; namely, whanne þei knowen þe opyn defaute of here prestis, and may so soone amende hem, or ellis not fynde hem forþ. Ȝif þei don not þis, þei ben gilty and consentouris and auctouris of here synnes. And loke þat þes maistris cherische and meyntene here prestis in goode lif and trewe techynge and lernynge of holy writt, aȝenst Anticristis [corrected; auncristis, X.] clerkis and here curel censuris. And þis schulde make Goddis prestis of holy lif and trewe techynge encresse, and synne be dispisid and forsaken, and vertues lovyd and hauntid, and goode Cristene peple drede God and his lawe, and love hym before alle þingis, and þes maistris to have moche þank of God and alle his halwes, and costen no more þan þei don nowe, ne so moche, but lasse and betre for boþe partis, and for Cristene and heþene.

God forbede þat [corrected; þan, X.] ony Cristene man understonde, þat þis here [The new sys∣tem of loud intoning is not the best way of serving God or benefiting our neighbour.] synsynge [incensing.] and criynge þat men usen now [Compare the description of the 'newe preiynge bi gret criynge and hey song' in Tract XVIII of this volume.] be þe beste servyce of a prest, and most profitable to mannus soule. For Jesus Crist and his apostlis useden it [not [supplied conjecturally.] ], ne chargeden prestis þerto; but þei preiden devoutly and stilleliche, in nyȝttis and hillis, and precheden þe gospel opynly and frely, and dieden þerfore. For, as Austyn [The passage in St. Augustine referred to is perhaps the Enarratio in Ps. xxxvii. § 14. That quoted from St. Gregory may be the fol∣lowing passage in lib. xxii. of the Moralia, § 43: 'Aeternam . . vitam si ore petimus, nec tamen corde desideramus, clamantes tacemus. Si vero desideramus ex corde, etiam cum ore conticescimus, tacentes clamamus.'] and Gregory witnessen, preire is betre don bi compunction and wepynge and holy desir of riȝt∣wisnesse, þan bi grete criynge and blowynge of mannus vois. Þerfore seynt Gregory ordeynede þat prestis schulden ȝeve hem to prechynge of þe gospel, as þe cronycle of Sistrenþe ['Sistrenþe' must mean Cistren∣sis, i. e. Ranulf Higden; but I have not been able to discover the pas∣sage here cited in the Polychronicon.] telleþ.

XV. A SCHORT REULE OF LIF.

[Bale does not appear to have known of this interesting tract, the only known copy of which was in the MS. C. C. C. C. 296, until I found a second (Laud 174) among the Laudian MSS. in the Bodleian Library. Though it is destitute of external evidence, except such as it may be sup∣posed to derive from its presence in the Corpus volume, the character of the style and composition dispose me to consider it authentic. It has been printed by the Religious Tract Society, in the work entitled British Re∣formers; Dr. Vaughan also reprinted the greater part of it in his 'Tracts and Treatises of Wycliffe.' The text is based on the MS. Laud 174.]

A SCHORT REULE OF LIF FOR ICH MAN IN GENERAL, AND FOR PRESTIS AND LORDIS AND LABORERIS IN SPECIAL, HOW ICH MAN SCHAL BE SAVYD IN HIS DEGRE, IF HE WILE HYM SILF.

FIRST, whanne þou risist or fulli wakist, þenk on þe goodnesse of God; ffor his owne goodnesse and non oþer nede he made al þing of nouȝt, boþe angels [corrected; angles, FF.] and men, and alle oþer creatures good in her kynde. Þe seconde tyme þenk on þe gret passion and wilful deþ þat Crist suffrid for man-kynde. Whan no man miȝt make satisfaccion for þe gilt of Adam and Eve, and oþer moo, ne non angel owe ne myȝt make aseþ þerfor, þan Crist of his endeles charite sufferid so gret passioun and peynful deþ, þat no creature myȝt suffre soo myche. And þenk þe þrid tyme, how God haþ savyd þe fro deeþ and oþer miscevis, and suffrid many þousyndis to be lost þat niȝt, sum in watir, sume in fier, sume bi sodeyn deeþ, and sume to be dampnyd wiþouten ende. And for þeise goodnessis and mercies þanke þi God wiþ al þin hert, and preye hym to ȝive þe grace to spende, in þat day and

evermore, alle þe miȝtis of þi soule, as mynde, reson, witt and wille, and alle þe miȝtis of þi bodi, as strengþe, bewte, and þi five wittis, in his servise and his worschipe; and in no þing forfete aȝenis his comaundementis, but redi [corrected; red, FF.] to performe werkis of merci, and to ȝive good ensample of holi lif, boþe in word and in dede, to alle men aboute þe.

Loke afterward þat þou be wel ocupied, and in no time ydul for temptacion. Take meete and drinke [corrected; dringe, FF.] in mesure, ne to costli ne to licorouse, and be not to corious þeraboute, but such as God sendiþ, wiþ treuþ take it, in such mesure þat þou be freischer in mynde and wittis to serve God, and algatis þank hym of his ȝift. Over þis loke þou do riȝt and equite to alle men, boþe to sovereynys, peris, sogetis, or servantis; and stire alle men to love treuþ and merci, and over þes charite; and suffre no man be at discencion, but acorde hem if þou maist on any good maner. Also most of alle þinges drede God and his wraþe, and most of all þingis love God and his lawe and his worchip; and aske not principalli worldly mede, but in all þin herte desire þe blisse of hevene, up merci of God and þin owne goodnesse of liȝf. And þenk myche of þe dredful dome and peynes of helle, to kepe þe ouȝt of synne, and on þe endles gret joies of hevene, to kepe þe in vertuous lif and þou up þi kunnyng teche oþer þe same doyng. And in þe ende of þe day þenk where þou hast afendyd God, and how myche and howe often, and þerfor have entere sorwe, and amende it wil þou may; and þenk how manye God haþ suffrid periche þat day manye weyes, and summe to be dampnyd wiþouten ende, and how graciousli he haþ savyd þe, not for þi desert, but for his owne merci and godnesse. And þerfor þank hym wiþ al þin hert, and preye hym of grace to duelle and ende in his trewe service and veri charite, and to teche oþer men þe same doyng.

If þou be a prest, and nameli a curate, lyve þou holili, passyng oþer in holy preyere and holy deseir and þenkyng, in holy spekyng counselyng and trewe techyng, and ever that Goodis hestis and his gospel be in þi mouþ, and evere dispice synne, to drawe men þerfro. And þat þi dedis ben so riȝtful, þat no

man schal blame hem wiþ reson, but þin opyn dedis be a trewe book to alle sogettis and lewid men, to serve God and do his hestis þerbi. Ffor ensample of good [good lif, X.] , and opyn and lastyng, sterriþ rude men more þan trewe prechyng bi nakid word. And waste not þi goodis in gret festis of riche men, but lyve a mene life of pore mennys almes and godis, boþe in mete and drynk [corrected; dryng, FF.] and cloþes; and þe remenand ȝive treuli to pore men þat have nouȝt of þer owne, and may not labore for febulnesse or sekenesse, and þan þou shalt be a trewe prest boþe to God and man.

If þou be a lord, loke þou lyve a riȝtful lif in þin owne per∣sone, boþe anentis God and man, keping þe hestis of God, doyng þe werkis of mercy, reuling wel þi five wittis, and doyng reson and equite and good conscience to alle men. Þe seconde tyme, governe wel þi wif, þi childryn, and þi homely meyne in Goddis lawe, and suffre no synne among hem, neyþer in word ne in dede, up þi myȝt, þat þei may be ensample of holynesse and riȝtwisnesse to alle oþer. For þou schalt be dampnyd for here yvel liȝf and þin yvel suffrance, but if þou amende it up þi myȝt. Þe þride tyme, governe wel þi tenantis, and mayn∣teyne hem in riȝt and reson, and be merciful to hem in þer rentys and worldly mercimentis, and suffere not þi officeris to do hem wrong ne extorcions, and chastice in good manere hem þat ben rebel aȝens Goddis hestis and vertuous lyvyng, mor þan for rebelte agens þin owne cause or persone. And holde wiþ Goddis cause, and love, rewarde, preyse, and cheriche þe trewe and vertuous of lif, more þan if þei don only þin owne profiȝt and worschip; and maynteyne trewli, up þi kunnyng and miȝt [So in X; myth, FF.] , Goddis lawe and trewe prechours þer-of, and Goddis servantis in rest and pes, for bi þis reson þou holdest þi lord∣chip of God. And if þou faylest of þis, þou forfetist agens God in al þi lordchip, in bodi and sowle; principalli if þou maynteynest Anticristis disciplis in her erroures aȝens Cristis lif and his techyng, for blyndnesse and covetise and worldli frencipp, and helpist to slaundere and pursue trewe men, þat techen Cristes gospel and his lif. And warne þe pepul of here

grete synes, and of fals prestis and ypocritis þat disceyvyn Cristen men, in feiþ and virtuous lif, and worldli goodes also.

If þou be a laborer, lyve in mekenesse, and trewly and wyl∣fully do þi labour; þat if þi lord or þi mayster be an heþen man, þat by þi mekenesse and wilful and trewe servise, he have not to gruche aȝens þe, ne sclandere þi God ne Cristendom ['Cristendom,' like Cristenthum in German, means Christianity, not Christendom.] . And serve not to Cristen lordis wiþ gruchyng, ne onli in here pre∣sens, but trewli and wilfulli in here absens, not only for worldly drede ne worldly reward, but for drede of God and good con∣science, and for rewarde in hevene. For þat God þat puttiþ þe in suche service whot what stat is best for þe, and wile rewarde þe more þan alle erþeli lordis may, if þou dost it trewli and wilfulli for his ordinaunce. And in alle þingis bewar of grucchyng aȝens God and his visitacion, in gret labour and long [So in X; FF om. in gret labour.] , and gret sikenesse, and oþer adversities, and bewar of wraþe, of cursyng and waryying, or banning, of man or of best. And ever kepe pacience and mekenesse and charite, boþe to God and man. And þus eche man [So in X; FF om. and þus eche man.] in þes þre statis owiþ to lyve, to save hym silf and help oþer; and þus schulde good lif, rest, pees, and charite be among Cristen men, and þei be savyd, and heþen men sone convertid, and God magnified gretly in alle nacionys and sectis, þat now dispisen hym and his lawe, for þe wikkid lyvyng of fals Cristen men [At this point the tract ends in the Cambridge MS.; nor does there appear to be any real connection between the subject of the addi∣tional paragraph found in Laud 174, and that of the rest of the tract; I have accordingly printed it in smaller type, as of doubtful authen∣ticity.] .

At þe day of doom Crist chal seye to þat waryed companie þat on his lift hond schal be, for þei did not þe werkis of mercy,—'Wende ȝe for∣waryed wrechis, awey fro me, into þe everelastyng fier of helle, ordeyned to þe devel and alle his angelis. Þere schal be weping and gnashyng of teþ, as ȝe þat ben hatid of God and al his halewys.' And whan þe for∣cursid schal see þat þei þus ben dampnyd, and knowyn þer is no helpe ne mersy to fynde, þan may þei seye þe wordes of Job—wiþ syȝyng ful sore; þat day mot periche þat I was born onne, and þat carful niȝt þat I was [Job iii. 3.] conceyvyd onne; þat ne I hadde be fed in my modir wombe. Wher-to, my

modir, settist þou me on þi knees, and weysche me, and rokkid me, and fed me on þi brest? Alas þat wyle! so myche swynk sche looste, þat nor∣chyd a brond to duelle in helle fier! For requiem þat prestis synggyn, ne non oþer þyng, schal helpe þem in her gret woo þat dyen in dedly synne. For in hem God hadde non rest þe wyle þei lyvedyn here in synne, and þerfor schal þei never have rest þe wile God is in hevene. And as þei [founden] [supplied conjecturally.] non ende of synne þe wyle þei lyveden here, þerfor schal þei never fynde ende of here peyne þere. Seynt Bernard beriþ witnesse þer-to, þere he þus seiþ, þat synne þat wiþ penance is not here fordon, or wiþ sorwe of herte haþ not here amendid it, wiþouten doute he schal periche wiþouten ende [St. Bernard says (De Conver∣sione, cap. iv.) 'Poenitentiam agere, remedium doloris est; . . . quisquis ante obitum carnis non redierit ad se-ipsum, in se-ipso maneat necesse est in aeternum.' But I doubt whe∣ther this be the precise passage referred to.] Ffor soþly to þe riȝtwisdomous man it falliþ, þat þei ben never wiþowtyn peyne whan þei been dede, þat here synne wolde never leve þe while þe lyveden here. And þerfor Jeremie seiþ,—riȝt as [Jer. ii. 26.] a þeef is confondid whan he is takyn, so schal be confondid þe hous of synful men. Alas! what schame and repref schal be whan þe Kyng of kynggis schal sitte wiþ al hys meyne of seyntis, and schal blame synful man, brynggyng in his nekke þe fardel of his wickidnesse in siȝt of al þe world! And þerfor, breþeryn, leve we synne, and serve we God þe Fadir of our Lord Jesus Crist and oure Savyour, to whom be glorie, joie, worchip, and honor, unto world of worldis wiþouten ende.

Amen.