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This MEC text began life as an OTA-distributed file (no. 174) apparently closely associated with the published edition by Gloria Cigman (Lollard Sermons, EETS OS 294, 1989), since its line breaks largely track with those of the print, though without italics, apparatus, folio references, page references, introduction, or notes. The OTA file also lacks one sermon entirely (no. 13), contains a corrupt version of another (sermon no. 4, with most lines lacking the first five or six letters), and misnumbers the concluding 'Sermon of Dead Men' as if it were sermon no.14. MEC has put the file in order, transcribed the missing bits, added paragraphing (inferred from spacing in the text file) and similar structural markup, as well folio references to the two primary MSS A and R (and to the third M when it forms the basis of the text). Since the line-based reference system depends on arbitrary line breaks, those have been preserved with P and LB tags. Text in square brackets has been left as such; text in angle brackets has been converted to the TEI tag 'supplied,' though 'unclear' may in some cases have been the more apt choice.
Encoding has been done using the recommendations for Level 4 of the TEI in Libraries Guidelines.
This MEC text began life as an OTA-distributed file (no. 174) apparently closely associated with the published edition by Gloria Cigman (Lollard Sermons, EETS OS 294, 1989), since its line breaks largely track with those of the print, though without italics, apparatus, folio references, page references, introduction, or notes. The OTA file also lacks one sermon entirely (no. 13), contains a corrupt version of another (sermon no. 4, with most lines lacking the first five or six letters), and misnumbers the concluding 'Sermon of Dead Men' as if it were sermon no.14. MEC has put the file in order, transcribed the missing bits, added paragraphing (inferred from spacing in the text file) and similar structural markup, as well folio references to the two primary MSS A and R (and to the third M when it forms the basis of the text). Since the line-based reference system depends on arbitrary line breaks, those have been preserved with P and LB tags. Text in square brackets has been left as such; text in angle brackets has been converted to the TEI tag 'supplied,' though 'unclear' may in some cases have been the more apt choice.
Sunday in whiche þys gospel is firste yrad in holi cherche is
clepid þe Firste Sunday of Aduent. Aduent is as myche for to
seye as 'comynge'; and, for as miche as þys hooli tyme now fro
Crist, and þis gospel spekeþ of þe comynge of Crist, þerfore
þis gospel pertynentli is rad þys day.
But heere men musten vnderstonde þat Hooli Scripture in
diuerse placis spekeþ of foure maneres of comyngis of Crist.
Trinite cam doun out of þe
wrecchide world, and of þe clan
flesch and blod he made to hym a bodi, and restede wiþinne
hire sides fourti wokes, and aftir was born, and þus bicam oure
gospel, seynge þus (Jo.16.[28]): Exiui a Patre et veni in
mundum. Þat is: 'I went out fro þe fadur and cam into þe
world.'
Þe secunde comynge was whan
þe knowinge of his godhede, he saw þe t
of his passion. He cam mekeli and wilfulli toward Jerusalem,
where he wiste wel he schulde suffre deþ, ridynge poreli vpon
an asse, trussid wiþ a fardel of his disciplis cloþes, and a fole
And heere auȝten proude men of þis world, but principalli
prelatus
her Mayster, whom þey schulden principalli
þus pore a
score hors of prout arayid men, as þouȝ hit were a
rydinge toward a reuel, and her chariottis wiþ her jeweles
goynge tofore ful of grete fatte hors fed for þe nones. But fer
beþ þe true disciplis of Crist from þis arai, of whiche boþe
in equis, et cetera. 'Þese in charis, and þese in hors; but we schul
inclepe þe name of oure God. Þei beþ ibounde, and han yfalle;
but we haue arise, and beþ arerud up.'
Of þis seconde comynge spekeþ þe lettre of þe gospel of þis
et cetera. Þat is: 'Loo! Þi kyng comeþ to þe myldeli, sittynge on
an asse,' et cetera.
Þe þridde comynge is goostli and is doun eueri day whanne
God, of his endeles merci and grete grace, þorou inspiracion of
of synnes, comeþ into synful mannes soules as into his owne
temple. Of þis þridde comynge spekeþ Crist in Jones gospel in
þis wise (Jo.14.[23]): Ad eum veniemus, et mansionem, et cetera.
Þat is: 'My Fadir and I schal come to him þat loueþ me and
God seyþ also in þe Apoc[alips](3.[20]): Ecce sto ad hostium et
pulso, et cetera. Þat is: 'I stonde at þe dore' (þat is, of mannes
soule) 'and knocke. Whoso heereþ my voice and openeþ to me
þe ȝate, I schal entre to him, and soupe wiþ him, and he wiþ
Þe fourþe comynge and þe laste schal be at general Dai of
Jugemente, whan he schal come rialli in gret power and
mageste to deme alle men 'wiþouten acceptynge of persones'
after þei han deserued: þe goode to ioie, þe euele to peyne. Of
chapitre [14], seyinge þus: Deus ad iudicium veniet cum senibus
populi sui, et cum principibus eius. Þat is: 'Þe Lord schal come to
þe doom wiþ þe olde men of his peple, and wiþ his princis.' Þe
tokenynge of þe comynge of þis Lord to þe Dom, as Seynt
be prechid into al þe world, þat no man be excusable,' et cetera.
Þe firste comynge and þe seconde of þis blessid Lord (þat is,
firste into þis world, and after to his passion) beþ now passide,
as þe lettre of þe firste gospel of Cristemasse Dai and þe lettre
men beþ bonden wiþ herte, mouþ, and dede to ȝheue him grete
þankyngis wiþoute any cesynge.
But for þe þridde comynge (þat is, þoroȝ grace into mannes
soule) is euermore necessarie and nedeful to vs, seþþen wiþoute
spekeþ þis gospel if it be gostli vnderstonde, þerfore, wiþ þe
help of almyti God, I purpose at þis tyme to speke of þis
comynge.
Þis gospel bigynneþ þus: 'Whanne Jesus hadde neyhed ny to
Olyuete, he sente two of his desciples, seyinge to hem: 'Gooþ
asse ibounde, and a fole wiþ here. Vnbyndeþ, and ledeþ to me,
and ȝef any man sey any þing to ȝou, say ȝe þat þe Lord haþ
Jerusalem is as miche for to seye as 'þe syth of pees', bi
whiche may wel be vndurstonde al holi cherche: þat is, þe
g[e]neral congregacion of alle þat schullen be saued, for þey
biholdeþ euur God in her soule, whiche is oure pees, as Seynt
seyinge: Prouidebam Dominum in conspectu meo semper. Þat is: 'I haue
ordeined þe Lord euere in my siȝte.'
And þorou pees þat suche men maken bitwixe God and hem,
and bitwixe hem and her breþeren, and bitwixe her bodi and
euere in þis world beþ goynge toward euerelastynge pees. And
ȝif it be soo þat ani tyme ani of hem, þorou frelte, necligence,
oþur ignoraunce, falle into ani synne, as tyme as þey repente
hem
And þerfore seiþ þe Psalm Maker: Prope est Dominus
inuocantibus eum in ueritate, et cetera. Þat is: 'Þe Lord is niȝ to alle
men inclepinge him, inclepinge him in truþe.' And also bi
Ezechiel þe prophete: In quacumque hora peccator ingemuerit,
[man] repenteþ him, he schal be saf.'
But for as myche as þis neiȝhinge of God þus þorouȝ grace
comeþ ofte in þorouȝ þe word of God trueli prechid of þe mouþ
of his prestis, and also þorou true confession maad of mannes
bi Bethphage (þat is as myche for to sey as 'hous of mouþ')
toward þis gostly Jerusalem (þat is, hooli cherche). Þat þis
Bethphage was sette at þe Mount of Oliuete bitokeneþ þat
deuoute and effectual preier muste be knitted to mercy, whiche
oure Pater Noster, seyinge: Dimitte nobis, et cetera. Þat is:
'Forȝeue to vs oure trespaces, as we don to oure trespasouris.'
Also, confessioun of mouþ muste be ioyned to tristi hope of mercy,
oþer ellis it is like to þe vnfruteful confessioun of Judas.
Hil of Olyuete (þat is, oure Lord Jesus Crist), firste for to lyue
holili, and after to preche trueli. Þat Jesus sente his disciplis
bitokeneþ þat no man schulde take vpon him þe office of
prechinge but if he hopede þat he be sente boþe of God and of
Whanne schal he suppose oþer hope þat he is þus sente?
Whanne he is dueli ordeyned eþer orderid of a prelate, and
after bisili studieþ in Goddis lawe, and þerwiþ lyueþ poreli,
mekeli, and vertuousli, and is in ful wille to preche Goddis
suppose and hope þat he is sente boþe of God and of man
þe lettres of his orderes and true practisynge in þis werke.
Þat Jesus sente two disciplis, raþer þan þre or foure, or ellis
þe word of God schulden haue þese two þyngis: þat is, vertuous
lyif and truþe of prechinge. Also, þat þey schulde be fulfillid of
þe two membris of charite: þat is, of þe loue of God and after of
loue of her breþeren. Also, þat alle true prechoures, as Crist
þat bryngeþ forþ of his tresoure boþe oolde þyngis and
newe,'
Lawe and of þe Newe.
Þat Jesus bad hem goo bitokeneþ þat prelatis and prestis of
honouris of þis world, and lustis and likyngis of her flesch, and
cese fro prechinge of Goddes word to wraþþe God and dampne
her soule, but hertli wirche in his vyne, and spare for no wordli
hate.
hem, bitokeneþ þe falce wordeli men of whiche John
spekeþ in his gospel, seyinge þus: Et mundus eum non cognouit
(Jo.1.[10]). Þat is: 'And þe wor[l]d knew him noȝt.' Þis world
mai wel be likenyd to a castel, for rith as a castel is a stronge
forþ, so wickide men confederid togidre wiþ falce loue and
euele wille ben strengþid in her malice, and kepeþ euere
Goddes word oute of hire soules, and hateþ þe true prechoures
þerof.
castel mai wel be þe foule vnordynat loue þat þei han in her
euele, of whiche spekeþ þe Wyse Man in his Prouerbis and
seiþ þus: Letantur cum malefecerint, et cetera (Prouer.2.[14]).
Þat is: 'Þey gladen whan þei haue doon euele, and ioyen in
synne into anoþer, and þerfore seiþ Dauid þus: Abissus abissum
inuocat. 'Depnesse inclepeþ depnesse.'
Þe enbatelynge aboute aboue þe walles þat makeþ hit fair to
mannes siȝte mai wel be her feyned holynesse wherbi þei
Þis castel is euermore aȝens Criste and þe true prechoures of
his word, and þerfore seiþ Crist in Jones gospel,
(Jo.15.[18-19]): Si mundus uos odit, et cetera. 'Ȝif þe world
hateþ ȝou, wite ȝe and knoweþ þat þe world hadde me in hate
þat hadde be his; but, for ȝhe beþ noȝt of þe world, I
haue chosen ȝou fro þe world, þerfore þe world hateþ ȝou.' And
Seynt Johun seiþ in his pistil: Nolite mirari si odit uos mundus,
et cetera ([1] Jo.3.[13-14]). Þat is: 'Merueileþ noȝt, breþeren,
lyif for we loueþ (þat is, God and oure breþeren), and
þei þat loueþ noȝt (þat is, noþer God, neþer breþeren, as þese
loueris of þis world dooþ), þei dwellen in deeþ,' as Seynt Johun
seiþ. And lyif and deþ ben contrarious directli, þerfore moun
Þis femele asse þat is þus bounden is an old synful mannes fleisch,
þorou consent of his soule þat is bounden wiþ longe contynuaunce in his
olde rotid synne. And wel it is clepid a
femele asse, for his frelte and vnstablenesse; and wel mai synful
dul beste, and alwey gooþ oo pas, and for no prikynge ne
betynge he wole not change his olde gate. Riȝt so, an old rotid
man in synne alwey holdeþ hym þerynne and, for no prikynge
of scharpe sentencis
his olde life.
Also, an asse is leþi and feble tofore in his ferþer partis, and
strong and myti in his hyndere partis. Riȝt so, suche fleschli
synful men ben febel to do any good to gete wiþ þe kyngdom of
wiche þei mai gete goodes of þis world.
Þis asse is bounden, as Y saide, wiþ long continuaunce in
olde rotid synnes. Þerfore seiþ Dauid in þe Psauter þus: Funes
peccatorum circumplexi sunt me, et cetera. Þat is: 'Þe coordes of
in his Prouerb[is], Prouer.5.[22]: Vnusquisque vinculo peccatorum
constringitur. Þat is: 'Eueri man is constreyned wiþ þe
bounde of his synnes.' Wiþ þese bondes þei beþ bounden þe
feet (þat is, hire affeccions), þat þei moun not desire to do wel;
Þis ȝonge fole þat goþe biside al loos and noȝt ȝet bounden
bitokeneþ here childeren þat ben ȝonge, þat fallen into many
synnes bi ensample of here eldres. But her synnes ben not
rootid wiþ longe contynuaunce in synne, þerfore þei mai more
ben cumbrid wiþ synne for frelnesse of her owne flesch, ȝet if
þei be prikid wiþ scharpe sentencis of Holi Writ, or be bete wiþ
þe ȝerde of God, anon þei leue her cursid synne, and ben sori
þat þei haue don amys.
þe castel of þis world and many folis suynge hem, of his endeles
merci haþ ruþe and pitee of hem and, also desirynge to haue
hem to his roode, comaundeþ to his disciplis, seyinge: 'Vnbyndeþ
and bryngeþ to me.' Þat is, wiþ true prechinge of þe
men of synnes, for þis longeþ to ȝoure office.
Þat prechinge of þe word of God vnbyndeþ men of here
synnes mai be be proued verili bi Holi Scripture and ground of
resoun. Crist seiþ in Jones gospel (Jo.[5.24]): Qui verbum meum
him þat sente me, he comeþ noȝt into dom, but schal passe fro
deþ to life.' And he þat schal passe fro deþ to lyif is vnbonden
of alle his synnes and so maad free and Goddes childe. Also, if
prechyng of Goddes word miȝte not vnbynde men of here
apostlis, for in here tyme ne longe after was þis maner schrift
no þyng vsed, but þorou true prechynge of Goddes word þei
maden many þousendes come to feiþ, and leue here erroures,
and be baptised; and many [were] martirid for loue of Crist,
doon.
But ȝet seiþ Crist forþermore: "Bryngeþ to me þat he
vnbyndeþ,' for it sufficeþ noȝt to be vnbounden, but if þei be
brout to Criste. And þerfore seiþe þe Psalme Maker: 'Bowe
beeste from oo place into anoþer, þe leder bihoueþ to go tofore and drawe
þe best þe same wei after; so it sufficeþ noȝt ynow to
prestis to preche trueli þe word of God, but also wiþ ensaumple
of god lyfe to go tofore and drawe þe peple after hym. And þus,
Crist his true prechoures 'salt of þe erþe' and 'lyȝte of þe
world'.
After Crist seide to his desciplis þe wordes þat suen after in
þis gospel: "and if ani man seie ani þyng to ȝou, seieþ þat þe
desireþ þe werk of hem') and 'anon he
þis Lord Jesus Crist, souereynst of alle oþere, vnderstood in
þese wordis it semeþ þe tyme þat now is, in whiche he knew
wel men wolden axe questyons like to þese wordes of prestis
peple, seyinge: 'Wherto preche ȝe so faste now, more þan men
weren wonte to doo, seþþe as holi men as ȝe haue beo
heretofore of longe tyme, as Thomas of Canter[bury] and oþer
moo whiche prechide seelde, as we reden, and ȝet þei ben holi
proude presumpcion to be seen aboue alle oþere. Also, tofore
so myche prechynge was, men lyueden wel and eche louede
oþere; but now, seþþe prechynge haþ so myche be vsed, þe
peple haþ be euermore enpeired.'
þat ben maad: We schal suppose and tristili hoope þat þese
seyntis ben glorious and hiȝli rewardid in blisse of God for þe
goodes þat þei diden. So schal we suppose þat þei repentiden of
alle synnes þat þei diden, and specialli in necligence of
here office, whiche Crist enioynede to alle prestis whan he
schulde departe fro hem as þyng þat lai most on his herte,
seyinge: Predicate euangelium omni creature (Mr.[16.15]). Þat
is: 'Preche þe gospel to eueri creature.' And Seynt Gregorius
accedit. Þat is: 'Þe office of crier he takeþ, hosoeuere to
presthode goþ.' And also, in anoþer place, seiþ þe same doctour
þus: Sacerdos ingrediens
predicacionis non audiatur. Þat is: 'A preest goynge in and
Also to þis obiect þat is maad of weyward men in þis matere
(þat þe world is now worse þanne tofore þer was so miche
prechynge), men mai answere and sei þus: þat it is not longe on
þe word of God, but vpon þe schrewede hertis þat ben
schyneþ, and hardeþ clei, as men knowen wel, and þat is not
longe on þe sunne, but on þe materis dyuerseli disposid. So þe
word of God, þat is prechid among miche peple of diuerse
willes, melteþ gode mennus hertis to repentaunce and vertuous
295 dedis, and hardeþ synful and weiward hertis to more malice in
her synne.
Crisostom also, to þis matere, makeþ anoþer symilitude of a
piler þat is sett for to bere vp a werk: if it be croked (he seiþ) of
himself, þe more þat is leid aboue, þe sonnere it wole ȝelde hym
hymself, þe more þat is leid aboue, þe stiflier it wole stonde and
beere his birdoun mytili. Riȝt so, a crokid weiward herte: þe
more hit bereþ of Goddis word, þe more sonnere hit boweþ
and falleþ doun into grettere synnes; but a soule þat is riȝt sett
Goddes word, þe stiflier it stondeþ in bileue and bereþ þe
charge of Goddis hestus, which is liȝt to alle suche.
And þus, to considere þes answeres in þis matere, and many
oþer þat myȝten bee maad, it scheweþ it is no presumpcion
a fulfullynge of þe Lordes heeste, þat sendeþ hem for þis ende.
Or ellis men mai answere as Crist techeþ bi þe wordes of þe
texte, seiynge þus: 'Þe Lord haþ werk to þese,' or ellis: 'Þe
Lord desireþ her werke.' God hateþ alle ydel men, and clepeþ
rewarde at þe grete Dai of Acountee. In þis vineȝerd, God haþ
werk ynow to alle men þat euere were. Þis wirchyng in þis vyne
is holi liyf in þis world, whiche God desireþ of alle men, as
Seynt Poule seiþ in his pistel: Hec est voluntas Dei, sanctificatio
nede þat he haþ to any part of oure seruice, but for we schulde
haue þe grete reward of heuene blisse for oure trauele. And, to
brynge men to þis werk, euery man shulde bisie him in his part
and, most specialli, alle prestis þat schulde be procuratouris of
And þus, euery man herying þese answeres, if he be
groundid in any resoun, wo
loosed and be brouȝt to Goddi
Here men moun touche, ȝif þei wole, of wilful beggynge þat
lordli wordes of Crist: 'Þe Lord haþ werk to þese beestis', or
ellis: 'Þe Lord desireþ her werk'. For þis word 'lord', taken bi
hymself wiþoute any oþer puttynge too, signifieþ þe most
famous Lord: þat is, Lord of Lordis, whiche bi titele of boþe
semeþ raþer an hie commaundement þan wilful beggyng
wiþoute nede.
And þat proueþ also þe sentence þat sueþ after of Cristis
wordis: þat as sone as þei heere þe Lord nempned,
Zacharies prophecie, and eueri dai is doon gostli in dyuerse
mennes soules, after þei haue receyued grace. Þe blessid Kyng
of oure kynd comeþ myldeli to suche soules þat haue be dullid
wiþ synne (as assis) and after repentid, and left hire synnes, as
Scripture makiþ mynde.
'Þe disciplis wenton forþ', as seiþ þe texte, 'and diden as
Crist comaundide to hem; and þei browȝten to hym þe asse,
and þe foole also wiþ hire' and sparide noȝt for strengþe of þe
denyinge þat þei miȝten haue for her dede. So schulden alle
true prestis boldeli doo þe Loordes heeste, and spare, noþer for
worde ne deede of weiward men of þis world, to preche bisili
Goddes word and brynge soules þicke to Crist. And suche
gospel: Vos amici mei estis, si feceritis que precipio vobis
(Jo.[15.14]). Þat is: 'Ȝe been my freendes, ȝif ȝe doo þat I bidde
ȝou.'
Þe gospel seiþ after þat þe apostles puttede here cloþes vpon
iorne. Bi þese cloþes of þese hooli apostles þat weren leide þus
on þese beestis mai be vnderstonde doctrine of vertues of oure
prelatis þat been aboue vs; for riȝt as cloþes enorneþ þe bodi
and kepeþ hit also fro þe coolde, riȝt so vertues ennorneþ þe
applie oure backes boþe of bodi and of soule, and be sadelid
wiþ here hooli techynge (þat is, groundid
ellis, forsoþe, we ben not able þat Jesus Crist sitte in oure
soule. And þis confirmeþ Crist himself in his gospel and seiþ
'He þat hereþ ȝou, heereþ me; and he [þat] dispiseþ ȝou,
dispiseþ me.' And Poule seiþ also to þe Hebreus: Obedite
prepositis vestris, et subiacete illis; ipsi enim pervigilant, quasi
rationem reddituri pro animabis vestris (Hebr.[13.17]). Þat is:
forsoþe, wakeþ, as þei þat schul answere for ȝoure soules.'
And heere men moun touche more largeli of good obedience
and of euele, after þat men mai haue tyme and spedeþ also to þe
auditorie.
myche peple strawyde heere cloþes of here bodies in þe weie,
and summe hewiden branches of trees, and strawiden hem also
in þe weie. Þe peple also þat wentoun bifore, and þo þat
sueden, crieden and seiden, 'Osanna!' (Þat is: We biseche þe,
in þe name of þe Lord!'
Þis sentence telleþ openli, after þe lettre þat is rad, how þre
maner of pepl
summe wiþ cloþes, and summe wiþ bowes, and summe wiþ cri
hym vileny in alle þese þree. Aȝens þe worschipe of here cloþes,
þei robbeden him of alle his cloþes, and bounden him nakid to
a piler, and beeten him sore vpon his bodi. Aȝenst þe
secounde worschipe
his blessid bodi. Aȝens þe þridde worschipe of hire mouþ, wiþ
whiche þei knoulechiden hym boþe God and man, þei crieden
after wiþ þe same mouþ: 'Doo hym on cros! Do him on cros!'
Þus vnstable is þe peple ȝet, ȝef men take hede to here dedis,
400 for summe þat wenen to worschipe God wiþ here bodies in
fastyng Fridai oþer Satirdai doþ him as myche vileny on þe
toþer side wiþ gloteny vpon þe Sundai and alle þe woke, and
summe þat worschipen him wiþ almesdede to pore men þat ben
bisidis don him more vileny wiþ extorcions [and] r
multitude of preiers in here cherche, wenen to worschipe God
ful hie and to be rewardid of him in heuene þei dooþ him
myche more vileny after noon wiþ þe same mouþ, in lyinge,
sweryng, and cursynge, and fals disclaundrynge of hire
Þe gostly vnderstondynge of þis texte mai be þis, as me
þynkeþ: þat of þe conuersyon of a synful man al holi chirche
makeþ ioie, whiche mai schilfulli be vnderstonde bi þese þre
maner of peple. Bi þe firste moun skilfulli be vnderstonde hooli
deþ for Crist. Þe secounde beþ confessourus and doctouris þat
hewen out of Holi Scripture many faire and grene truþes, as
out of þe tre of lyfe, and precheden hem tofore synful peple
when þei
420 men of alle þre partis of Cristus chirche, þat wiþ opene louynge
of herte and mouþ worschipeþ God for synful men þat been
conuertid and ablid to grace. And noȝt oneli þese but, as Crist
seiþ, alle þe angels þat been in heuen makeþ ioie and looueþ
God for þe repentaunt synful man. Also, me þynkeþ, it mai be
repentaunt, in whom God sitteþ þoru his grace, schulde haue
euere in his mynde þe þre partis of satisfaccion, for to amende
him of his eerdon synnes and for to geten him more grace, þat
is: penaunce in his bodi, large almesdede, and preier, whiche
Bi þe firste mai beo vnderstonde penance þat men doon in
her bodies, as fastynges, wakyngis and longe knelyngis, hairis
in schertis and eke in schetis, goynge bare wiþ hire feet, and
also scharpe disciplinis. Suche setten litel bi her bodies, as men
Bi þe secounde mai be vnderstonde al mesdedes of worldeli
godes; for riȝt as a grene branche of a tree cleueþ and groweþ to
þe bodi, riȝt so þe godes of þis world cleueþ to a couetous
mannes herte. But whan he, þoru drede of acountee þat he
while he is heere, þenne heweþ he doun þe bowes fro trees and
þrowe[þ] hem forþ in þe weye.
Bi þe þridde mai be vnderstonde deuoute preieer of mannes
mouþ, to whiche þe herte mote
of God and entre into þe kyngdom of heuene, as Crist himself
seiþ in þe gospel.
Nou God for his endeles mercy, þat diede on a cros for al
mankynde, ȝeue vs grace, þat been bounden as assis wiþ longe
true confession of oure mouþ, and faire sadelid wiþ hooli
vertues trueli taut of oure prelatis, so þat oure soulis moun be
likynge hors þe Kyng of heuen to ride onne toward þis gostli
Jerusalem (þat is, þe glorious blisse of heuene in whiche is þe
it mai be seid þanne to vs: 'Blessid is he þat comeþ in þe name of þe
Lord.' Amen.
schulle be tokenes in sunne, mone, and sterris,' et cetera and so
forþ.
Þis gospel makeþ mencion of þe fourþe comynge of oure
glorie of his mageste, in þe laste dai, to deme iustli "wiþoute
acceptynge of persones' euery man after he haþ deserued. But
of þat dredful dai and hour whan it schal be, in certeyn, Crist
seiþ þat no man wot, but oneli þe Fader of heuene. For þre
of man, and þe dai of his deþ, and þe Last Jugement. But, for
as myche as we schulden not bee necligent and slepe in synne,
but wake in vertuous life
acountee whiche may not faile but nedes mut come, þerfore þat
perisched, and wilneþ and desireþ þe sauacion of mankynde
and, in as myche as in him is, þat no man bee dampned but if
he wole himself.
Þerfore he haþ told vs many dyuerse signes or tokenes
knowe þat þe dai is nyȝ and not fer. Among whiche signes or
tokenes he procedeþ in þe gospel of þis dai, and seiþ þus: 'Þer
schullen be signes in þe sunne, moone, and sterris.'
Ȝhe schullen vnderstonde þat þe signes þat Crist spekeþ of in
wondres þat han be
beþ sette in oure syȝte in þe firmament aboue vs. For, as
cronicles telleþ, and also as hit haþ be schewed in oure tyme,
and many dyuerse cuntrees, many merueile
þynken þat þei mai bettere be vnderstonde of goostli tokenes,
whiche ben more sotil to vnderstonde, for sodeyn comyng of
þat doom.
Joel þe propet spekeþ of þese tokenys and scheweþ what
turn
grete and horribile dai of þe Lord is come.'
Bi þis sunne, men moun vnderstonde Crist and his
sunne of riȝtwisnesse. And pertynen[t]li he mai be
hem. For riȝt as þe sunne is aboue alle oþer planetus most
excellent and most worþi, and alle oþer han hire liȝte of him, so
Crist [is] most excellent aboue alle oþer creatures, and alle
oþere creatures han of him boþe liȝt of kynde and liȝt of grace,
in vertues, but þoru grace of þe sunne of riȝtwisnesse, for Crist
seiþ (Jo.[15.5]): Sine me nihil potestis facere, and Seynt Poule
acordeþ þerwiþ (2 Cor.3.[5]).
Also, þe sunne schyneþ vniuerselli to alle creatures boþe
bee any obstacle bitwene; so Crist ȝeueþ out [h]is grace to alle
(as Seynt Jame seiþ: Qui dat omnibus affluenter Ja.1.[5]), as
myche as þei beþ able to, but þei putte any obstacle of synne
bytwene hem and þis grace. Goddes lawe is aboue alle oþer
maad also his lawe to schyne to alle men þat wolen able hem to
receyue it, and no men mai lyue goostli but þoru rule of þat
lawe.
Þis sunne is turned into derknesse whan þe lyf of Crist and
þyngis þe material sunne is maad derk fro men: þat is, wiþ þe
nyȝt, and wiþ cloudes, and wiþ þe eclipce. Riȝt so, bi þese þre
goostli vnderstonden is þe sunne of riȝtwisnesse derked fro þe
peple.
spekeþ
et cetera. Þat is: 'Caste we awei' (he seiþ) 'þe werkis of
derknesse, and be we cloþid wiþ þe armuris of liȝt,' þat is, of
vertues. Þis nyȝt of synnes letteþ men, þat þei moun not take þe
Þre mescheues makeþ þe wantyng of þe sunne and comynge
of nyȝte. First, it makiþ þat men moun not knowe wel hire wei.
Þe secounde is þat it makeþ men worche vnperfite werk. Þe
þridde is þat it engendreþ a mannes sikenesse. Riȝt so, þese
synnes, and wanteþ þe sonne of Cristus liȝfe and of his lawe.
First, þei moun not knowe wel þe wei to heuene wiþoute liȝte
of þes sunne, for þer is non oþer wei to þe liȝfe of heuene but bi
þe commaundementis of God, as Crist seiþ (Mt.19[17]): Si vis
into liȝfe, kepe þe commaundementis.' And Dauid seiþ: Viam
mandatorum tuorum cucurri. 'Þe weie of þi commandementis I
haue ironne.' And into þis weie mai no man come after þe
sunne is downe and niȝt is come, and þerfore alle suche been
euere of þe riȝt weie til þe sunne bee risen aȝen.
Summe beþ lad bi þe wey of synguler fastyngis; summe bi
multiplying of many preieres; summe bi heryng of many
messes; summe bi feyned religioun; summe bi lewide vowus of
summe of freris housis; summe bi collegis; and summe bi
chauntries; and bi many oþer weies wiþoute nombre, moo þan
my wytt wil suffice to reherce. And þus þei erren euer more
and comen neuere to þe wey of truþe, for alle suche setteþ litel
her owne fyndyngis stondeþ alle perfeccion. And al þis makeþ
þe derkenesse of þe nyȝte of here synnes, and wantynge of þe
sunne of Goddis lawe. But whanne þe sunne of riȝtwisnesse
schal rise vp in hire soules aȝen heere in þis world þoru grace,
lette and euery man see clerli his defautis, þanne schul þei
knowe verrili þat þei erriden al here liȝfe.
Þe secounde mescheef þat is causid of þe derknesse of þe
nyȝt is þat þerinne men moun not wirche perfite werk, as in liȝt
merytorie deedis to encrecynge of hire blisse, as þey mai whan
þei stonden in þe dai of grace and beþ rulid by Goddis lawe.
And þerfore seiþ Seynt Poule: 'While dai is, wirche we,' þat is,
while we been in grace, and rulid by Goddis lawe, wirche we
heuene. For 'nyȝt comeþ' (he seiþ) 'whan [no] man may
wirche,' þat is, whan þe nyȝt of synne comeþ, and ignoraunce
of Goddis lawe, þanne noo suche werkes profiten vs to
encrecyng of oure blisse.
to encrecyng of blisse, ȝeet þei profiten to þre þyngis. Oon is
þat þe wordli goodes of suche men schul encrece þe more.
Anoþer is þat þei
of here synne. Anoþer is, if þei schul be dampned, hire peyne
Þe þridde þat comeþ of þe wantyng of þe sunne and comyng
of þe nyȝt is þat þe disese of a sike man is engreggid þe more.
For al þe while þat suche a man haþ þe conforte of þe sunne, it
is a greet releuyng to him of his disese; but whan þe sunne is
disconfortid, and his peyne is engreggid. Riȝt so, ȝef a man be
gostli sike in synne, al þe while þat he haþ liȝt of þis goostli
sunne (þat is, clere cnowyng of Cristus liyf and his lawe), he is
ȝet myche confortid and releued of his sikenesse þoru hope þat
synful men in Cristus liȝf and his lawe; but whan þe nyȝt of
ignorance of Goddis lawe is come to any suche goostli sike
man, þanne he is greteli disconfortid for defaute of goode
ensamplis, and ful ofte engreggid to dispeir. But it semeþ to me
bodili sikenesses. A sike man in bodi þat liȝt in niȝt gretli
tormentid in his disese, and he desire gretli his helþe, he
herkeneþ and desireþ euer more after þe crowynge of þe cok
and, as tyme as he hereþ hym, he is gretli confortid, for þanne
desireþ gretli helþe of his soule, desireþ gretli after
of þe cok (þat is, after true prechynge of þe word of God) and,
whanne he heereþ þe prechour, he is gretli reioised for he
hopeþ þat grace be niȝ.
cok is sente as a messanger tofore þe dai, so is þe true prechour
sente tofore Crist þat is sunne of riȝtwisnesse and of grace, to
[c]rowe þe myri notes of þe word of God to conforte synful
mennes soules, for Crist sente his desciplis two and two tofore
Malachie þe prophet seiþ: Ecce, mitto angelum meum ante
faciem, et cetera (Mal.[3.1]). Þat is: 'Loo! I sende myn angel
(or, my messenger) tofore þi face þat schal araie þi weie tofore
þe.' And Seynt Gregorius seiþ: Officium preconis suscipit quisquis
sequitur ipse scilicet clamando gradiatur. Þat is: 'Þe
charge of a crier he receyueþ, whosoeuere goþ to presthode, þat
he go cryinge þe comynge of þe iuge þat dredfulli sueþ.'
But þer been summe sike men þat been so enfebelid and
her wit is al aweie; and suche takeþ non hede, neþer of þe coc
crowynge, ne of þe dai suynge, but is euer iangelyng and
talkynge of þyng þat is litel worþ. So men þat han leyen longe
in custom of synne wantoun brayn of discrecion to cnowe good
ful euele for hem, and þat
ful euele. And suche takeþ non hede, neþer of true prechynge
of Goddis word, ne of grace þat sueþ after, for þei hauen no
desir after gostli helþe, but han myche leuere to heere oþer to
word of God. And of suche spekeþ Dauid, þere he seiþ: Noluit
myȝte do wel.'
But ȝet þer been oþer þat ben in worse plite þat haten þe
crowe, beþ aferd lest þe liȝt of dai schulde come sodeynli vpon
hem and þei be take[n] in here euele and knowen for suche as
þei been. Þese nyȝt þeues moun bee vnderstonde þoo þat Crist
seiþ in Jones gospel 'comeþ noȝt in bi dore, but stieþ vp by
prestis, þat al hire lyif, whiche is derke nyȝt, þoru synne and
ignorance of Goddis lawe, spoyleþ Goddes peple þoru her
priuei ypocrisie and her feyned lawes.
Alle suche haten þe crowyng of þe cok, if he crowe trueli and
dred of comyng of liȝt of truþe), for þei wite wel, and it be
knowen, hire malice schal be maad open and þei knowen suche
as þei ben. And such, but if þei haue þe more special grace, ben
now demed, for Crist seiþ in Jones gospel: Hoc est iudicium:
quam lucem; erant enim illorum mala opera (Jo.[3.19-20]). 'Þat
is þe doom: for liȝt came into þe world, and men louedon more
derknesses þan liȝt; for soþe, þe werkis of hem weren
Euery man þat doþ euele hateþ liȝt, and comeþ noȝt to liȝt, þat
And þus alle suche þeues, for fere of knowyng of here liyf,
ben aboute as myche as þei mai to stoppe þe true cokkis
crowyng; but þou þe cokkis mouþes ben stoppid, [þe dai]
comeþ neuer þe lattere. So, þou such prechours ben stoppid for
taken wiþ þe feet.
Þe secounde þynge þat letteþ þe syȝt of þe sonne is cloudes;
for riȝt as cloudes in þe eire þat ben bitwene þe sonne and men
bineþe letteþ þat þe sonne mai not schyne vpon hem, so goostli
schyne to his peple. But ȝe schullen vnderstonde þat þer ben
two maner of cloudes: oon is þat bereþ in him watir; anoþer þat
is clene wiþoute watir.
Bi þese first cloudes, I vnderstonde alle þoo þat han take to
þere he seiþ þus: Qui sunt isti qui vt nubes volant? 'Who beþ
þese þat flien as cloudes?' Þei moun wel be clepid cloudes, for
þe office þat cloudes han: þat is, þat þei bere watir in hem and,
whan tyme is, heelde it oute doun into þe erþe, to moiste wiþ
So schulde prestis bere in her herte þe watir of doct[ri]ne of
Hooli Writ and, bi hire discrecion, whan þei see þat it is nede,
preche it oute to þe peple and moiste hire erþely
grace of his blessid reyn, so þat þei moun springe in goode wille
mylde and honeste conuersacion, and after frute of goode
werkes.
Of þis reyn of þe word of God, whyche scholde come oute of
goostli cloudes (þat is, of hooli prestis), spekeþ God bi Ysaie þe
snow comeþ doun fro þe eir, and þider turneþ not aȝen, but
watereþ þe erþe, and moisteþ hit, and makeþ to burione, and
ȝeueþ seed to þe so[we]r, and breed to þe eter, so schal my
word bee, þat schal goo oute of my mouþe.' And prestis
prophet (Jere.[15.19]): Si separaueris preciosum a vili, quasi os
meum eris. Þat is: "Ȝef þou departe precious þyng from vile, þou
schalt be as my mouþ.' But þese cloudes letteþ nouȝt þe siȝt of
þe sunne, but anon after þat þei haue ȝeue hire reyn þe sunne
it reyneþ and schyneþ boþe atones.
But þer been oþer cloudes, as I seide, þat ben clene wiþoute
watir; and suche letten þe liȝt of þe sunne, for þei been lenger
endurynge, and euere semeþ to regne and regneþ noȝt. And
corrupte eir, and so pestilence sueþ, as clerkis seyn. Bi þese, I
vnderstonde þoo prestis þat han take vpon hem þe office of a
crier of Goddis lawe, as Gregorius seiþ, and eþer kunne not
preche Goddis lawe, eþer ellis ben necligent and wolen not
'cloudes wiþoute watir' and 'heruest trees wiþoute frute'. Þese
it ben also þat Salamon spekeþ of (Prouer.25.[14]): Nubes et
uentus, et pluuie non sequentes;
complens. Þat is: 'Cloude and wynd, and reynes noȝt folewyng;
prelatis and prestes ben most glorious men in hire astatis, and
al hire aparaile; but þei fulfullen noȝt or perfoorme noȝt here
biheestes. For in þe takyng or acceptynge of suche astates, þei
professiden to performe alle þoo þynges þat perteynen to þoo
God, and þis performe þei noȝt.
Suche cloudes gendren gostli pestilence and deþ of mannes
soule for ignorance or necligence of suche prechynge. Þe deuel
spredeþ aboute corupte eire of his temptacions of synnes and,
togydere manie foule corupcions of lustus and likyngis þat þei
han to þoo synnes. And so, at þe last, of hem groweþ in mannes
herte a ful consente, whiche is a foule pestilence boche in þe
siȝt of God almyti, and þis is gret tokene of gostli deþ. But
synnes, as pride, wraþ, and enuye, couetise, gloterie) into dede,
þanne a man mai haue ful knowyng þat suche a man is at þe
deþ. And, in suche pestilence, þe grete hete of þe ague þat þei
han smyteþ vp into her heed, and so it makeþ hem raue and
So suche men han so gret luste in hire synne þat þe luste
smyteþ vp and ouercomeþ her resoun, þat is þe heed of her
soule, and so þanne speken þei as wode men, cursynge hem þat
letten hem of her purpoos, lyinge on hem, and bacbitynge, and
oute of her wytte, for and þei weren in hire wytte, and biþouȝte
hem what goodnesse God haþ don for hem, and in what perel
þei stonden, hem
And þe ground and cause of al þis goostli pestilence þat I
wiþoute prechyng. But, allas! whi taken suche waterles cloudes
(þat is, doumbe prestis) non hede of þe scharpe sentencis of
Holi Scripture and hooli doctouris, þat so dredfulli speken aȝen
suche men? For Crist seiþ in þe gospel (Mt.25.[30]): Inutilem
vnprofitable seruant þroweþ into þe vttermer derknessis, þere
schal be wepyng and gnaastyng of teeþ.' Also, Crist likneþ his
prechoures to 'liȝt of þe world' and 'salt of þe erþe'
(Mt.5.[13-14]). Of þe liȝt, he seiþ: Nemo accendit lucernam, et
putteþ it vnder a buschel; but on a candel stike, þat it schyne to
alle þat ben in þe house.' And of þe salt, Crist seiþ: Si sal
euanuerit, in quo salietur? Ad nihilum, et cetera. (Mt.5.[13]). Þat
is: 'Ȝef þe salt vanische awei, in whom shal he be salted? It is no
men.' Also, Seynt Gregorius spekeþ scharpli, as it was seide in
þe laste Sundai bifore. And Crisostom seiþ: Nisi sacerdotes
manifestauerunt omnem veritatem in populos, dabunt rationem in
Dei Judici. Þat is: 'But if prestis make opene alle truþe in þe
Aust[eyn] seiþ in Prologo sermonum suorum : Pauci, inquit, sunt
sacerdotes qui verbum Dei iuste predicant; sed multi sunt qui
dampnabiliter tacent, et cetera. Þat is: 'Fewe þer ben prestis þat
iustli prechen þe word of God, but manye þer ben þat
to be tauȝte, and oþer of necligence, þat dispisen þe word
of God. But neþer þo ne þese moun be excusid of þe blame of
silence, seþþe þat neþer þoo schulden be sette in gouernance
þat kunne noȝt preche; neþer þese schulden be stille þat kunne
Þe þridde þyng þat letteþ þe schynynge of þe sunne is þe
eclipce. Ȝe schulleþ vnderstounde þat þe derknesse of þe
eclipse is of no defaute in þe sunne, as it semeþ in mennus siȝt; but, as
clerkys seyn, whan þe moone is direttli bitwixe þe erþe in
Riȝt soo, whan men of holi cherche (þat is, prelatus and
prestus, whiche principalli schulden take liȝt of kunnynge of þe
sunne of Cristis lawe, as þe moone of þe sunne) beþ direttli
bitwixe it and þe comen peple, wiþ al hire power stoppynge
greet goostli eclipse of þe sunne of Cristus liȝf and his lawe in
cristen mennes soules.
For manie of hem seyn þat it is noȝt lefful lewide men to
knowe þe blesside lawe of þe gospel of oure Lord Jesus Crist,
her Pater Noster, and to bileeue wel. And þus, wiþ þis fals
opynyon, þei stoppen þe liȝt of Cristus lawe þat it may not
schyne in þe soules of þe comune peple and so, for defaute of
knowyng þerof, þei ben in manie derknesses of synnes.
diffa
is in þe defaute of þe sunne (þat is, of Goddis lawe), and not
in hire defaute. For þei seyn þat Goddis lawe is fals, and þis is þe
foulest eclipse þat myȝte be put on þis sunne, for a fouler
fals. For ȝif Goddes word be fals, God mut nede be fals þat seiþ
it;
professid hem for to kepe a fals lawe; and if þei kepen þis lawe,
as þei wolen presume and graunte, þenne kepen þei a fals lawe,
And so, fro þe firste to þe laste, þei beþ false euerichon; and so,
ȝef men be wel auysid, þei schullen ȝeue no credence to her
wordes.
And þus þis gostli eclipce þat I haue schewid is þe þridde
riȝtwisnesse (þat is, of Crist and his lawe) whiche is þe firste
signe þat Crist seid in his gospel þat schal come tofore þe
Doom.
Þe seconde signe þat Crist seid in þis gospel þat schal come
moone, as Joel seid, 'schal turne into blood.' Bi þis moone mai
be vnderstonde prelates, curatus, and alle þoo þat han taken þe
order of presthode. For, riȝt as þe Book of Genesis telleþ
(Ge.1.[16]) þat at þe makyng of þe world God ordeynede þe
nyȝt liȝt to schyne to men bi niȝte, so it is gostli. Þis 'more liȝt'
is þe lomb, Jesus Crist, whiche, as þe Apoc[alips] seiþ, ȝyueþ
sufficient liȝt inowȝ to alle seyntes þat been in þe blisse of
heuene, whiche is euerlastyng daie, 'but þe cl
comparison
wikked spiritus þat wandren in þis world as in nyȝte, and for
derknesse of ignoraunce and of synne whiche is among þe
peple, þe 'lesse liȝt' (þat is, þe moone, whiche ben prestus)
moone doþ of þe sunne, and schyne bi hire vertuus lyuynge
and hire techynge to hem þat sitten in derknesse, and in
schadeue of deþ (þat is, in dedli synne), to dresse hire feet (þat
is, hire affeccions) into þe weie of pees (þat is, into kepynges of
pees. And for þis office Crist clepeþ hem "þe liȝt of þe world.'
But it schal þan fare bi þis goostli moone (þat is, prestis) as it
fareþ bi þe moone þat is a visibile planete. In þe bigynnyng,
whan þe moone is first changid, þe moone schyneþ a litel in þe
schyneþ more and more til he be at þe fulle, and þan he
schyneþ al þe nyȝt. But a litel tofore þat þe moone schal
change aȝen, þe moone schineþ but a litel tofore þe dai. Riȝt so
fareþ it bi þis goostli moone: for anon after þe ascencion of oure
bodili out of þis world and goon to reste, þanne was þe moone
first changid, for þere newe presthode after Cristus order was
browȝt in.
Of þis changyng spekeþ Seynt Poule, þere he seiþ: Translato
Þanne, in þe bigynnynge of þis niȝt, þis presthode
schynede in fewe persones: þat was in þe xij apostelis, and a
fewe disciplis. But afterward, þis presthode encrecid in gret
noumbre. And þanne þe liȝt of her werkes, and of here
longe tyme þoo into al þis world and so brouȝten manie
men out of derknesses of her synnes into þe liȝt of grace and
gode vertues, in so myche þat many wynter duryng togidere
þer was greet plente of popes, bischopis, and prestis martired
But, as I seide, whan þe moone schal chaunge aȝen, it
schyneþ but a litel tofore þe dai. So tofore þe eende of þe
world, after whiche presthode schal be changed aȝen for it
schal be chaunged more briȝtere and perfitere foorme, þanne þe
dai come -- þat is, þe Dai of Doom, whiche schal bigynne þenne
and be euerlastyng in ioie to hem þat schullen be saued. And þe
cause whi þat it schal schyne þan so litel, þat is, in so fewe
persones, is þis: for þe moore part þanne of þe moone schal be
schal be turned into synful liȝf, whiche is vnderstonde bi
'blood' in mani placis of Hooli Scripture. And to hem it schal
be pertinentli seid þe wordes þat God seiþ bi his
([Ysa.1.15]): Cum multiplicaueritis orationes vestras, non
'When ȝhe schullen multiplie
doo ful miche in þat tyme), I schal not heere ȝou,' he seiþ, and
þe cause sueþ: 'for your hondes,' he seiþ, 'ben ful of blod,' þat
is, ȝoure werkes beþ ful of synne.
synnes: þat is, into pride, couetise, and symonie.
Pride þanne schal be ful hiȝ in prelatis, for hir pride schal
passe alle temperalle lordes in alle þyngis þat longe[þ] to lordes
astaat, as in stronge castellis and ryalle maneris, proudeli
of office. Also, in proude araye of here owne personnes, boþe in
costlew cloþ and pelure, as fyn as emperoure, kyng, or quene.
Also, in gret multitude of fatte horses and proude, wiþ gai gult
sadeles and schynynge brideles, wiþ miche wast and proude
sittynge atte mete eche day schynyngeli, wiþ precious
vessel and rial cuppebord boþe of seluer and of gold, and her
meynye fallynge doun, as to a god, at euery drauȝte þat þey
schul drynke, and many oþure poyntes of pride schulle folowe
Þe secunde synne (þat is, couetise) schal be ful plenteus in
prestes in þo dayes, for þanne schal þe prophecie of Jeremie be
fulfillid (Jere.[6.13]): A minore ad maiorem omnes student auaricie,
[et cetera] "Fro þe prophete to þe prest, alle þey doun gyle.'
day how þey may gedere manye temperal lordschepes into her
hondes and do litele good for hem, oþure to þe kyngis, oþure to
þe rewme. Þanne þei schullen drawe into kyngis seruices, as
into chauncerie, or into checker, or into kyngis houses, for to
þerwhit aftur dignitees, or prelacies, or ben[e]fices of þe
cherche. And oþure lowere men also, in her degre, in þe same
manere.
Whiche is þe þredde foul synne (þat is, symonie) þat schal be
sacramentes of holy cherche, as ordres, weddynges, and confessioun,
and oþure sacrament[is] also, whiche ben forbodoun bi
þe Scripture and bi þe Popes lawe boþe. Þis is þe hiest synne
þat God hateþ, and princepalli in þe prestis. And þat semeþ
heere in his meke manhede as he dede in figure of destruccion
of þis synne, wanne he made a scourge of cordis, and þreew out
of þe temple boþe
is writen: Myn hous schal be cleped an hous of preieres, and ȝe
schal befalle, þanne schal þe cherche be a foul den of þeues.
And wanne prestes schul be cumbrid wiþ þese þre foule
synnes (þat is, wiþ pride, couetice, and symonie), þanne schal
þis gostli moone foule be turned into blod, whiche is a gret
Crisostom in his Omelie þere he seyþ: 'Wanne derkenesse is in
þe valeyes, it is tokene þat it is ny nyht; but wanne it is derk
on hillis, þan noo dowte it is fulli niȝt.' So, wanne þe com[un]e
peple, wheche ben valeies in regard of prestes, ben ful of
wanne þe derknesse of synne haþ taken þe hilles (þat is, prestes,
whiche schulden
mounteyns
Doom
come tofore þe Doom schal be in þe sterres whiche, as Matheu
seiþ, 'schul falle þanne fro heuene.' Bi þese sterres moun be
vndurstonde þe comyn peple, whiche, bi here sad bileue and
here good lyuynge, schulde schine in stedefast keepinge of þe
schulde be þe fyrmament' (as Dauid seiþ: Firmamentum est
Deus timentibus eum; et testamentum ipsius vt manifestetur illis)
in whiche alle criste[n] men schulden ben as stabelli festened as
sterres in þe firmament. Þerfore seiþ Seint Paule: Quis nos
vs fro þe charite of Crist?'- as who seiþ 'no þynge'. Þese sterres
(þat is, þe comyn peple) tofore þe Doom schullen falle fro þis
firmament (þat is, fro þe kepinge of Godes comaundementis),
for þanne sum of Goddes lawe schal be derkid fro hem for
ȝeue hem ensaumple schul lyue so synfulli tofore hem þat þey
schulle not sette bi alle þe comaundementis of God, and so falle
awey fro þe kepinge of hem, holdinge it no synne syþþe here
lederes diden so bifore hem. And þanne þei may seie: Justicie
haþ non lyȝtened to vs.' And þanne þe loue þat þey schulden
haue to God and to her breþeren schal be ful cold, for Crist
seiþ: Habundabit iniquitas, refrigescet caritas multorum
(Mt.[24.12]). 'Wickednesse þanne schal be plenteuous
ȝeue al her loue to fulfylle here owne synguler auantage and
lytil take hede of oþure mennes.
Of þis tyme spekeþ Seint Paule to Timoþe, his disciple ([2]
Thimo.[3.1-4]): In nouissimis diebus instabunt tempora, et cetera.
schullen be louynge hemself, couetous, hiȝe, proude, blasfemes
(as grete swereris and men falsinge Goddes lawe, as it is seid
byfore), not obeiynge to her faderis and moderis, vnkynde,
wickide, wiþoute affeccioun, wiþoute pes, synful liueris,
blynde, loueris of lustes more þan of God, hauynge þe spice of
petee but denyinge þe vertu. And þese,' seiþ Seint Paule, 'flee
þou.'
Þe fourþe signe þat schal come tofore þe Doom, as Crist
doun of folkys for confusioun of þe soun of þe see, and of
flodes.'
Bi þe see mai skylfully be vndurstonde temperal lordes or
knyȝthode. For riȝt as þe see bereþ vp þe fisches, and in hit þey
han her refute, riȝt so, lordes and knyȝtis schulden bere vp þe
comyn peple þat no man dide hem wrongis, þat þei myȝtte frely
do her laboure, and ȝef ani man wrongwisly disesed hem þei
shulde eueremore haue her refute
and chastise euele men for her wickednesse. And for þis
seiþ Seint Paule (R.[13.4]): Non sine causa gladium portat. 'Not
wiþoute cause þei bereþ þe swerd' but, as Seint Petre seiþ, ad
vindictam malefactorum, laudem vero bonorum. Þat is: 'to þe
And riȝt as þe see bereþ vp schippes, so schulde also lordes
and knyȝtis bere vp hooly cherche, and stifly maynteyne trewe
techeres of þe gospel, and helpe to chastise false prechoures or
errouris and eresie, and hem þat prechon in þat entent to
Þe see also haþ hiȝe bankes on þe lond side for to keepe it in
his kyndeli cours þat God haþ set hit inne, but oþure wile þer
comen vnkyndeli flodes and bresteþ þe see bankes, and so gooþ
it vp into þe lond and dryncheþ þe contree, and whanne hit bresteþ vp hit
Riȝt in þ[i]s manere fareþ it bi temperal lordes and knyȝttis: þei
han grete flodes of large londes and rentes, as þe see bankes,
wheche þei holden of God bi þis seruice and for þis ende, to
holde hem in þe cours and order for whiche God ordeynde hem
in his gospel þere he telleþ how þat knyȝttis comen to John
Bapt[ist] and axiden of hym what þei schulden doo, and he
answerede and seide: Neminem percutiatis, neque calumpniam
faciatis, sed contenti estote stipendþis vestris. Þat is to seie:
but holdeþ ȝou apayid wiþ ȝoure sondes' -- þat is, wiþ ȝoure
londes and rentes wiþ whiche God haþ sondi[d] ȝou wiþ hym
for þis ende.
But oþure while þer comeþ vnkyndely flodes of foul lust and
biholdeþ oþur: how he is arayed, how he is horsid, how he is
manned, and so eueri man enuyeþ oþur. And, for to parforme
þis, her owne lyflodes wolen not suffice, and þerfore þei bersten
ouer and drynchen þe cuntree -- þat is, þei pilen and opressen
wherewiþ for to liue, and so ben cause of here deþ. For
Salomon seiþ: 'He þat takeþ awei bred þat is geten wiþ swot is
as he þat scleiþ his neihebure.' Of suche wickede tyraunte
lordes seyþ Ysa[ie] ([57.20]): Impij autem quasi mare feruens
Þat is: 'Wickede men ben as þe feruent see þat mai
not reste in his herte til he be gretter þan his neihebure, whos
flodes turnen into defoulynge'
þorou here cursid
kny[ȝ]ttis, þat causeþ þis opressinge of þe pore peple) makeþ
now so gret a noyse and soun þat it is a gret clamour in al þis
rewme, in eueri schire þ
þerinne, whiche beþ as tiraunt[e] kyngis, ouerledynge þe peple
and wrongful ouerledynge on þe pore peple (þat ben þe
chelderen of Israel) of [þese] tirauntis is so gret and peineful to
bere þat þe noyse and þe cri of here preyeris is herd into þe
heres of God in heuene, as it was of þe cheldern of Israel for þe
þe ii and iij chapetur of Exodi.
Of þis see and of þese flodes mai wel be vndurstonde þat
Abacuch þe prophet seiþ in his chapetre: Numquid in fluminibus
iratus es, Domine? et cetera. 'Wheþer in floodes þou art
is þin indignacion?'- as who seiþ 'ȝe'; for hard doom and
streyte veniance schal be to suche. For Sap. seiþ (vi chapitre
[6]): Judicium durissimum hijs qui presunt. Þat is: 'Hard doom
schal be to hem þat ben set in gouernaunce and miȝtti men
gospel seiþ aftur, 'men schul wexe drye for dreede and
abidyng[e] þat schal come to al þe world'- þat is, men schullen
wexe drye in auarice from almesdede, abidinge for fere of such
tyrauntrie þat schal regne in al þe world, leste ȝif þei departede
haue wherewiþ to lyue.
Or ellis it may be vndurstonde þus: þat resenable men
þanne, for drede of þese tokenes and abidinge hem whiche
schulle come to al þe world, schul þanne do make hem redy
schul be meued.' Þat is, aungelis schullen þanne, as þe glose
seiþ, be meued wiþ a kyndely horroure or hidownesse seyinge
þe dredful doom and gret veniaunce þat is ordeyned of God for
sinful men, þouȝ þei ben sikir hemself, riȝt as a man stoundinge
beynge in poynte to perische haþ a kyndeli horroure.
And herfore þe glose allege[þ] for hym Job, þat seiþ: 'Þe
pelers of heuene schul quake togederis, and drede at þe
mouynge of hem.'
hooli mennes soules. For Salomon seiþ: Anima iusti sedes est
sapientie. ' Þe soule of a riȝtwis man is þe seete of wisdoom.' For
riȝt as God sittiþ realli in heuene in his trone, so þe wisdoom of
þe Fadir, þat is God þe Sone, sitteþ realli in iuste
miȝtti knyȝtes of God, þat ben true prechouris of his lawe,
seynge suche wrecchednesse of synnes regninge in alle astatis,
knowynge þerbi in her soules þat þe Doom is nyȝhur, schullen
þanne be meued to preche scharpli aȝens hem, and boldeli, wiþ
lyf. For whiche þei schullen be pursued, and prisoned, and
summe þerfore lese here lyf.
And soone aftur þis tyme, as þe gospel seiþ, 'þei schullen see
þe Sone of Man comynge in a cloude wiþ gret power and
cloude, so schal he come aȝen to þe dredful Doom, as þe
aungelis tolden þe apostlis at his assencion. And he schal come
wiþ 'grete powere' of legeounes of aungelis, as a lord comeþ
aȝens his enemies wiþ his ooste. And 'in maieste': þat is, in gret
þanne he schal appere in his 'mageste' for, as Seint Paule seiþ
to þe Philipensis, 'eueri creature of heuene, erþe, and helle
schullen þanne bowe to his heestis'; and þanne, as Matheu seiþ,
'alle kynredes of erþe schullen weyle'
þat Crist haþ kept his woundis in his bodi til þat day to þis
ende: in wytnesse of his passioun aȝens þe Jewes and alle þat
denyen þe Sone of God to be cru[ci]fied in bodi. And at þat
siȝte alle kynredes schullen weyle
Crisostom telleþ þere þe cause whi.
Of þis dredful day spekeþ Sophonie þe prophete, þere he
seiþ: 'Þat dai schal be a dai of wraþþe, þe dai of tribulacion and
of anguische, þe dai of chalenge and of wrecchidenesse, þe dai
whirlewynd, þe dai of trumpe and of noise, vpon wardid citees
and hie corneris.'
Þis dai schal also be dredful in þre þingis: in þe apperynge of
þe iuge; in þe siȝte of hem þat schullen be aboute; and in
For þe firste, þe iuge schal appere miȝtili, for 'in gret powere
and maieste,' as I seide tofore. Also, he schal appere iustli, for
he schal be iust þat day to alle men. For þat day riȝtwisnesse
schal appere and merci schal in parte be hid, for he schal deme
persones' boþe popes and kyngis, as þe knaues of þe kechene.
Herto acordeþ Scripture ([2] Paralip.19.[7]): Apud Dominum
nostrum non est iniquitas, nec acceptio personarum. Þat is: 'Anens
oure God is no wickedenesse, ne accepting[e] of persones.'
(Prouer.6.[34]): Zelus et furor viri non parcet in die vindicte. Ne
he schal not be bowed for þe preieris of ani man, ne for no
ȝeftes preuente his doom, for þe Scripture seiþ: 'Gold and
siluer schal not profite in þat day.' Also, he schal appere oponli,
schal come openli.'
Of þe siȝt of hem þat schal appere wiþ him in þat dai, and of
his dredful sentence, it is largili tretid in þe sermoun of Dede
Men þat biginneþ þus: Memorare nouissima, et cetera.
Doom haþ ferid synful men þat lyuen in lystes and wolen not
rise out of here synne, so he conforteþ his derlingis þat
wiþstondeþ synne and lyuen here peinfulli bi þe wordes þat
suen, in hope of hasti deliueraunce and rewarde for here
doon, biholdeþ, and lifteþ vp ȝoure hedes, for whi ȝoure
redempcion neiheþ niȝ.' Þat is, ȝe þat han lyued here in þis
world in tribulacions and desesis for my loue and for to
wiþstonde synne, whanne ȝe seon þese dredful tokenes biginne
bileeue and lifteþ vp ȝoure hertis in gostli ioye. For þanne is
ȝoure Lord faste bi, wheche boute ȝou wiþ his blod, þat schal
deliuere ȝou of al desesis, and fulli rewarde ȝou for ȝoure
trauayle.
a bodili ensaumple of conforte aftur wynteris stormes, in hope
of somur þat comeþ soone aftur: 'Biholdeþ,' he seiþ, 'þe figge
tree, and alle trees. Whanne þei brynge forþ frute of hemself, ȝe
knowen þat somer is niȝh.' For þe more certeynte of þis
tree, as Crisostom seiþ, þat 'aftur þat oþur trees han boriouned
out, ofte it falleþ þat colde comeþ aftur, and letteþ þe somer,
and so þe tres harden aȝen; but þe figge tree, for he boriouneþ
aftur alle oþur trees, þerfore of hard, oþur ful selden, comeþ
But for as men miȝten wene þat for þe grete persecucion þat
Crist spekeþ of in his chapetur biforre þat trewe cristen men
schulde be destried and haue an ende longe tofore þe Dai of
Doom, Crist answereþ þerto be þe wordus þat suen, seiynge:
þynges ben doon.' Crisostom seiþ þat 'anentis men þer ben
mani generacion[s], but anentis God but two,' whiche han her
bigynnyngis in Caym and Abel.
Alle þoo þat haue be, and beþ, and schul be into þe Day of
Caym; and alle þoo þat han be pursued for þe loue of God,
and ben now, and schul be into þe Day of Doom, beþ of þe
generacioun of Abel. And, as Crisostom seiþ, neuer neiþer of
þese schul faile into þe ende. For, as Crist seiþ, þe cockel schal
And, for as miche as men schulden ȝeue ful credaunce to
þese wordes þat he haþ seid, þerfore he seiþ þat þe eyr and erþe
schullen
þe stabelte euerelastynge of his wordes aboue þe firmamente,
seyȝte. But þei schullen passe and be chaungid fro þe occupacion
þat þei haue now into a betur kynde aftur þe Dai of
Doom; but Cristes wordes ben so stable þat þei schullen neuere
be chaunged in ani manere, et cetera.
(Mt.11.[2-3]). 'Whanne John þat was in boundes hadde herd
þe werkes of Crist, he sente two of his disciples, and seide to
h[i]m: "Art þou he þat art to come, or ellis we biden anoþur?"'
firste þe cause whi þat Johun was in boundes of prisoun.
Mar[k] telleþ in his vj chapitre [17-18] þat 'Heroude sent and
hil
Philip his broþur, for he hadde wedded here. For John seid to
Heere mai prestes lerne of þe glorius baptist of Crist and holi
martir scharpeli to repreue open synneris of her synnes, and
spare for no schame, maugre ne violence, þat men mai do to
hem in þis world, hauynge in mynde þe wordes of oure Lord
cetera (Mt.[10.28]). Þat is: 'Dredeþ not hem þat, aftur þat þey
han sclawe þe body, þei han no more what þei moowe doo; but
dredeþ him
putte body and soule to helle.' And þis is a glorius cause to die
But whanne Baptist was in prisoun, for þis cause þat is seid
bifore, he was not bisi aboute hi
no drede of de
helþe -- þat is, his disciples. He desirede lyuynge to see ful feiþ
of his disciples and wiþoute ani doute to see hem fulli leeue in
Crist. Riȝt as a fadire dyinge, ȝif he see his chyldren of goode
maneris and parfite in al wysdoom, sikerli dieþ, dredynge no
Crist, þat he myȝte þe more ioyefulli die.
Heere miȝtten alle men þat han ani gouernaunce of peple, as
lordes of tenauntis, faderes of childeres, householderis of here
maynee, but speciali gostly curatis of here peple, lerne at þis
Godes lauwe ar þei die fro hem.
Here also moun þei be sorre aschamed þat han peple vndur
here gouernaunce, but moost prestis, of whoom mony men
schulde axe þe lawe of [God], þat oþur þei haue no kunnynge to
þerof. And ȝif þei gon to oþur men, þat ben more kunnynge, or
ellis wollen gladly teche
hem, þei wollen be wroþ, and blame hem, and pvnysche hem
þerfore. Alle suche moun be sore adrad of þe curs of God, þat
tulistis clauem sciencie, et cetera ([Lu.11.52]). Þat is: 'Woo to
ȝou, or cursid be ȝe, þat haue take þe keyes of kunnynge and ȝe
entreþ not; and þoo þat entreþ, ȝe han forbode.'
Þe cause whi John sente on his message two disciples raþur
fyrste Sunday of Aduent.
We schullen truli bileue þat John whom Crist comendide so
hiȝli, as þe gospel makeþ mynde aftur, was stidefast in his
bileue. But he couetede aboue al þyngis þat þe feiþ and þe loue
coueiten more honour of God þan here owne, for ellis þei were
vnresonable. And þerfor caste John þis wey to þe honoure of
Crist, to sende þus his disciples on þis message to Crist,
seiynge: 'Art þou he þat art to come to saue mannes kynde, þat
Þis wolde seme to many men a meruelous doynge of John þat
he þat was prophete and more þan prophete, as Crist witnessede
of him (of whos also worþinesse and dignitee þe aungel
witnessede tofore his concepcion, whiche also gladede at his
prophete, and aftur, wanne his Lord cam to be baptis[ide] of
hym, seide: 'I owe to be baptiside of þe, and þou comest to me
to be baptisid?' and seide forþermore of hym: 'Loo! þys is þe
lomb of God, þat dooþ awei þe synnes of þe world'), þat he
question.
But þe doctoure Crisostom seiþ þat þerfore he axede þis
question bi his disciples: not for he wolde take answere aȝen of
Crist, but þat þe disciples þat weren send, þorou here gracius
werkes and so bileue to his witnessynge of him þat he was
verrei Messie bihiȝte in þe lawe, to whom þei beleeuede noȝt
ȝet, but hilde her mayster more þan hym. Crist answerede, it
semeþ, noȝt directli to þis questioun; for he miȝte haue seide
of þe peple', but he answerede noȝte so, as þe gospel seiþ, but:
'Goþ and scheweþ aȝen to John þoo þynges þat ȝe han herd and
seien.' For, as miche as dedis prouen more spedili þan nakede
wordes wiþoute dede, þerforre Crist wolde þei were sped of
chapitre [21]): þat 'in þat houre þat in þe whyche þe messingeris
comen for John he helide manye of here siknesses, and
woondes, and wickede spiritis; and to many blynde he ȝaf siȝt.'
And þus he dide in her siȝt meruelous werkis, whiche weren
(Ysa.35.), þat non oþur man dide but onli he, whiche
schulden fulli stabulliche hem in bileeue of hym þat he was
Crist.
And for þis cause seide Crist to þe Jewes in þe gospel: Si mihi
leue to me, naþeles bileeueþ to þe werkes.' And also in anoþur place
he seiþ: Opera que ego facio ipsa testimonium perhibent de me .
Þat is: 'Þe werkes þat I doo beren wytnesse of me.' Neþur Crist
seide ȝet of his dedes: 'Gooþ and seieþ to John þat I make
seuene miraculus, but he seide in þe þridde persoun: 'blinde
men seen, crokede men goon' and so forþ of alle, noȝt
wiþstondynge þat þei sawen wiþ here yȝen þat he dide þoo
deedes. But in þis doinge he tauȝte men þat schulden come
dedis, and specialli of her gostli werkes, but stonde euere in
drede and arette hem al to God.
Crist dide alle þese bo[di]li miraculus and manie oþure, as þe
cours of þe gospel telleþ in diuerse places, to conforme wiþ his
hooli seintes in þe bigynnynge of þe cherche. Men miȝten axe
þanne here þis question: seþþe Crist bad his apostlis and
disciples, and in hem alle prestis, to preche his gospel to þe
peple and noȝt cese þerof (as Ysaie seiþ: C[lam]a ne cesses) into
principal parte of her office, whi þanne
wordes wiþ bodili miracles, as þei diden in þat tyme, seþþe þer
ben ȝet men hard of bileeue, as þei weren þoo?
Hereto men moun answere bi diuerse doctoures sentencis,
First, Seynt Bede seiþ, rehersinge Gregorius in þe [29]
Omelie, in þis manere: Signa, inquit, miraculorum, et cetera:
'Signes or tokenes,' he seiþ 'of miracles in þe biginnynge of holi
chirche onli were necess
so longe we helde to hem watur into þe time þat we see hem
wexe or þryue in þe erþe, but wanne þei haue ones fesned her
roote, þanne we cese forto water hem.'
And Seynt Austyn seiþ, in a book þat he made of þe Lordes
mi[ra]cula, vt homines inuitaret ad fidem; et nunc maiores
sanitates operatur, propter quas non est dedignatus nunc exhibere
illas minores, et cetera. Þat is: 'Þe Lord sumtime dide [bodili]
miracles, for to meue men to þe feiþ; and now he worche
forþe þoo lasse. Riȝt as þe soule is better þan þe bodi, riȝt so þe
helþe of þe soule is better þan þe helþe of þe bodi. [N]ow þe
blynde fleysche openeþ noȝt his iȝen þorou miracle of þe Lord,
but þe blynde herte openeþ þe iȝen to þe word of [þe Lord].
ded in þe quyke careyne. Now þe deef erys of þe
noȝt opened, but how manye haue eris of [þe] herte closid
whiche, naþeles, bigynneþ ofte to wexe open þorouȝ percynge
of þe word of God, þat þei bileeue þat bileeued not, and lyue
Also, Ysid[or] seiþ in a book þat he made, De Summo Bono,
libro primo, capitulo 26: [Nunc] in ecclesia plus est bene viuere,
quam signa facere, et cetera. Þat is: 'Now in þe cherche it is
more to lyue wel, þan for to do miracles. Þat now þe cherche of
bihouede þe world to beleeue þorouȝ miracles. But now þe
world þat bileeueþ bihoueþ to schyne þorouȝ goode werkes.
Þanne wiþ outeward signes þe feiþ was strengþed; now beynge
in feiþ sechynge miracles, it secheþ veyneglorie þat it be
Seint Gregorius seiþ in a Omelie þat riȝt as in time of þe
apostles miracles confermede her prechynge, so now vertues lyf
of holi prestis schal conferme her prechynge.
And þus it semeþ, bi alle þese doctouris sentencis and manye
þat in þis time bodili miracles ben not necessarie, but vertuous
lyf of holi prestis and trewe prechynge of þe word of God, for
þei doon gostli miraculus, whiche ben more worþ þan worchynge
of bodili miracles. And so þe word of God truely preched
gospel þat Crist dide bodily here.
First, þe prechour, þorouȝ vertu
makeþ blynde men for to see. A man haþ two gostli iȝen as he
haþ two bodili iȝen, bi whiche I vndurstonde at þis tyme:
vnclannes and malice of synne, for þe malice of grete synnes
þat a man is inne stoppen and blenden his resoun for he wole
here no resoun þanne contrarie to his lust. And þe[r]forre seiþ
þe Wyse Man: Malicia eorum excecau[i]t eos. þat is: 'Hure
is blended wiþ euele wylle, for an euele willed man wole not
vnderstonde no trueþe by þe whiche he schulde wirche wel.
And þerfor seiþ Dauid in þe Psauter:Noluit intelligere vt bene
ageret. Þat is: 'He wolde not vnderstonde þat he miȝte do wel.'
toon, he haþ þe toþur; and woos wanteþ þe toon, he wanteþ þe
toþer. For woos haþ resoun, he haþ vnderstondynge; and woos
haþ good vnderstondynge, he haþ reson.
Þe blyndenesse of þese two iȝen ben helid bi vertu of þe
wheche is blynded bi malice of filþis of synne, Godes lauwe
seiþ: Deponentes omnem immundiciam et habundantiam malicie,
et cetera. Þat is: 'Doþ awey al vnclannesse and habundaunce of
malice; in myldenesse or tretablenesse takeþ þe word of God
and so saue ȝoure soules.' For þe lyȝtnynge of þe secunde
blyndenesse (þat is, of euele wille) whiche blyndeþ þe iȝe of
vnderstoundynge, Dauid seiþ in Goddes lawe: Declaratio sermonum
to meke men.'
Þe word of God trueli prechid makeþ also gostli croked oþur
halte men to goo. A man comuneli halteþ whanne his oo leg is
schortere þan his oþure. Bi þe feet of men ben vnderstounde
sette to miche to erþeli þynges and to litil vpon heuenli þyngis,
þanne suche a man halteþ; and þerfore Helye þe prophet,
seynge þe peple of Israel to miche settynge here loue vpon þe
erþeli ydole Baal and litel vpon God, seide to hem þus:
twey parties?' Þis gostli haltynge þe word of God heleþ,
þere he seiþ þus (Hebr.12.[13]): Egressus directos facite pedibus
vestris, vt non claudicans quis erret, magis autem sanetur. Þat is:
'Euene passis makeþ wiþ ȝoure feet, þat not haltynge eny man
Seynt Paule sheweþ, seiynge þus: Que sursum sunt querite, non
que super terram. Þat is: 'Secheþ þoo þynges þat ben aboue and
þeron setteþ ȝoure affeccion, and not on þoo þyngis þat ben
vpon þe erþe.'
gostli meselis. Doctours vnderstonden þe gostly meselrie is
herisie, and specialli herisie of symonie. For Seynt Ambros[e]
seiþ: Qui non canonice sed symoniace aliquem
ordinem, non officium sed lepram confert (I.'.q.1'; Si'). Þat is: 'He
ordre, he ȝeueþ hym not office but lepre.' Also, þe same
doctoure seiþ (I'q.1'): Cum ordinaretur sicut Geesi propter
pecuniam lepram incurrit, sicut pecunia male quesita corpus et
animam con[macul]at. Þat is: 'Riȝt as Geesi ran into a lepre for
soule.'
Þis gostli lepre is helid wiþ þe word of God, þere it seiþ þus
(Mt.[10.8]): Gratis accepistis, gratis date. Þat is: 'Freli ȝe haue
take, freli ȝeueþ to oþere.'
symonient prestis and curatis þat fallen into þis gostli lepre
þorou doynge of þe seuene sacramentis for couetise of temperal
lucre.
Also, þe prechour, þorouȝ þe vertu of þe word of God,
tendynge of herte to þe word of God, of whiche spekeþ þe
Psalm [Maker] þere he seiþ: Attendite, popule meus, legem
meam, et cetera. Þat is: 'My peple, bisili takeþ entent to my
lawe, and boweþ ȝoure ere to þe wordes of my mouþ.' And of
in þe gospel þer he seiþ þus: Qui habet aures audiendi, audia[t].
Þat is: 'He þat haþ eres of heringe, heere he.'
Þei beþ deef of þis heeringe gostli þat ben of froward wille to
heere þe word of God, and euere contrarius aȝens hit and aȝen
þe Deedis of þe Apostelis, Act.7.[51] seiynge: 'Ȝe of hard nolle
and vncircumcisid hertis and eris han alwey wiþstounde þe
Holi Gost.' Þis [is] a perelous deefnesse, for hire preier is
acursid, as þe Wyse Man seiþ (Prouer.): Qui obturat aurem
þat turneþ awey his [ere] þat he heere noȝt þe lawe, his preier is
cursid.' And heere may religious ypocritis and prestis be sore
aferd, þat ȝeuen hem so miche to multitud[es] of preieris
vndeuoutli momelid wiþ her mouþ, and haten communicacioun
her preieris ben cursid and so stere God to more veniaunce, as
Seynt Gregorius seiþ, and harmen hem þat þei preien fore.
Also, a true prechoure, þorouȝ þe vertu of þe word of God,
reised deede men gostli to þe lyif of grace; for riȝt as þe soule is
so, whanne a man wanteþ charite and lyueþ in hate, [he] is deed
gostli, and þerfor seiþ Seynt John: Qui non diligit, mane[t] in
morte. Þat is: 'He þat loueþ noȝt, dwelleþ in deþ.' Suche a ded
man is reised fro deþ to lyif wanne he heereþ effectuelli þe
corde tuo, et ex tota anima tua, et ex tota mente tua, et ex omnibus
viribus tuis, et proximum tuum sicut teipsum. Þat is: 'Þou schalt
loue þy Lord þy God of al þyn herte, of al þy soule, and wiþ al
þi mynde, and of alle þ
And of þis gostli reisinge spekeþ Seint John in his pistle,
seyinge þus: Nos scimus quoniam translati sumus de morte ad
uitam, quoniam diligimus fratres. Þat is: 'we knowen þat we ben
translated fro dee[þ] to lyif, for we louen breþeren.'
men ben preised of þe gospel. Richesses in þe Olde Lawe
weren noȝt miche lacked, and pouerte noȝt miche preised. For
Abraham, Ysaac, and Jacob, and manie oþere patriarches
weren ful riche, and þerwiþ ful goode and true seruauntes to
manie richesses, wheche weren figures of þe sacramentis of þe
Newe Lawe þat makeþ vs riche in soule and ableþ vs to euere
lastynge richesses in heuene.
But now, syþe þe secunde persoun in Trinite ha[þ] lowed
heere al his lyif tyme, it is no wonder þouȝ pouerte be preised of
Crist in þe gospel, seyinge: 'Blessed be pore men' -- as
Lu[ke] seiþ. But for pouerte of temperal goodes in hitself is no
vertu, but raþer mysese or mischef, but for it is a mene to a
seiþ: 'Blessed be pore men in spirite, for heren is þe kyngdom
of heuenes.' And Seint [James] seiþ: Nonne pauperes elegit Deus
in hoc mundo? Þat is: 'Wheþer God chees not pore men in þis
world?' -- as who seiþ 'ȝes'.
pouerte,
hieste perfeccioun, houȝ it is þanne þat prelatis and prestis, þat
stonden heere in erþe in staat of his apostles and disciples, for
þe more partie lyuen so lustly in plente of worldeli rechesses? If
þynkeþ þe best exposicioun o
wordes was þe ensaumple of his lyif.
Þe last of [þe] seuen was þat Crist seide: 'Blessid is he þat
schal not be sclaundred in me.' þouȝ 'sclaundere' mow be take
pertinentli aftur þe vnderstoundynge of Crist 'sclaunder' may
be take for spiritual hurtynge, bi whiche a man hirteþ hymself
aȝen Crist bi synne. Aftur whiche vn[der]stoundynge of
'sclaunder' þese wordes moun be vndurstounde
as Nicodemus seide, naþeles, I schal suffere bodili deeþ as
anoþur [man]; but blessid is he þat seeþ me dye and bileeueþ
me noȝt oneli a pure man, but God and man togedere, noȝt
wiþstoundynge þat foule deeþ þat I suffere onli in my manhede.
þe word of God. For summe men þat ben vnstable of beleeue,
noȝt wiþstoundynge þat þei see þe word of God þat is trueli
preched, do alle þese gostli miracles þat ben rehersid tofore, as
þe lyf of men conuerti
of God fro ded lesinge; naþeles, whanne þei see þis inpugned of
false worldly clerikes, to whos lyif Goddes word is aduersarie
and wiþ her feyned disputacions and false exposicions scleen it
in hemself and in oþere as miche as þei may, as þouȝ it were
pursuen men þat speken it and holden þerwiþ, as Crisostom
seiþ in þe same Omelie, þanne suche vnstable men ben
disclaunderid in it and fallen awey þerfro, as Crist seiþ in þe
gospel.
stondeþ þerbi to his lyues ende, noȝt wiþstoundynge alle suche
false defamynge and scharp persecusioun, he is blessed of God
heere in þis sentence.
And, aftur þese miracules þat Crist hadde told to Jones
preisede Johun to þe peple, and not in here presence, to teche
vs for to enchewe flaterynge tofore mennes face, or elles tofore
hir maynie, or hem þat þei suppose wolen telle hem þ
preisen.
be enchewid þou mayst fynde more pleynli treted in þe xxiij
Sundaies gospel aftur þe Trinite.
Cristus preisinge of John was þis: 'What wente [ȝe] into
deserte for to see? A rud wagged wiþ þe wynd?'- as who seiþ
cloþed wiþynne softe cloþynge?' -- as who seiþ 'nay'- 'for loo!
þoo þat ben cloþed in softe cloþynge ben in kynges houses.'
Jones disciples and manye oþere weren in þis erroure: þat þei
supposiden þat John was more þan Jesus, for his wounderful
John were so vnstabele to synne in þis misbileeue so sodeynely,
seþþe he hadde preised him so hiȝli tofore, þerfor Crist
preisede hym to þe peple.
And first he affermeþ þe stablenesse of John, syþþe bi non of
was not meued as a rud to bowe wiþinne forþ fro þe truþe. Þe
secounde tyme Crist preiseþ þe sternesse of Jones penaunce,
whiche schewe[d] þe deuocioun of his loue, for he was not
cloþid in softe cloþes but in cloþynge of camelis heer, as Mar[k]
couenable place þat was deserte, and not houses of kynges, as
mynstralles wiþ her iapynge, and flater[is] wiþ her liynge, and
folled religius men wiþ her feynynge.
But Crist seide he was a prop[h]ete, for he hadde a cleer
And he was more þan a prophet, for he hadde more þan þis
anentis effectuel worchynge: for he saw wiþ his yȝe, and
schewide wiþ his fynger, and handelid wiþ
he propheciede of, whiche þat passeþ þe office of a prophete.
Malachie þe prophet, seiynge: 'Loo! I sende my messynger,
ledynge an aungel lyif tofore þy face (þat is, tofore Crist,
whiche is þe schynynge of þe Fader and þe figure of his
substaunce aftur his manheede, whiche is þe face by whiche þe
schal araie þe wey tofore þee.' Þat is, John araied þe wey
spiritual of Crist bi ensaumple of penaunce, prechynge, and of
baptem, et cetera.
Þis questioun þat Crist axide of þe peple ('Wat wenten ȝe
dwellynge heere in þis world, meruelynge of þe wonderful syȝt
þat men may nowadayes see in þe deserte of þis world. Þis
world may wel be clepid a desert, for a desert is a place in
whiche ben fewe profitable frutes, and in whiche also ben fewe
beestes. Riȝt so, in þis world ben fewe profitable gostli frutes of
goode werkes, þerfore seiþ Osee þe prophet: Non est veritas,
non est misericordia, non est scientia Dei in terra. Þat is: 'Þer is
no truþe, ne þer non merci, ne þer is no knowynge of God in
Also in þe desert of þis world beþ fewe men walkynge -- þat
is, fewe ruli[d] bi resoun, as men schulde be aboue beestes.
And þerfore
facti sunt. Þat is: 'Alle han bowed awey (þat is, fro resoun), and
rulid bi resoun, al þat he dooþ is vnprofitable and he is but a
fool. But þis world is ful of suche foolis, lyuynge aftur her
flesche a beestli lyi[f], of whiche spekeþ þe Wyse Man and seiþ:
Stultorum est numerus infinitus. Þat is: 'Þe noumber of foolis is
beestis, but of rauenous beestis þat þorouȝ false extorciouns
and w[ro]nges destryeþ her breþern as lyouns and wolues doon
scheep. And summe lyuen as venemous beestis, styngynge her
breþeren wiþ venemous chydynges, cursinges, bacbitynges,
In þis deserte, men moun see gret plente of reodes growynge
instide of trees þat schulden bere profitable frute. A rud haþ
þre condiciouns. First, it groweþ in moori or miri placis. So,
miche peple of þis world, þe more harm is, arn geten of her
cheldren to þe seruice of God, but in ful mirþ of lusti desir to
fulfulle her lust; and manye of hem in fornicacioun, auoutrie,
stup[r]e, and incest, and suche oþere orribule synnes, and
þerfore þei hauen of þe lasse grace to lyue in vertues, but
hem. And of suche ben seide þe wordes of þe Wyse
Man, þat seien: Spuria vitulamina non dabunt radices altas. Þat
is: 'Bastarde siouns
Þe seconde properte of þe rud is þis: þat wiþoute it is feire
fayre wiþoutte forþ anentis þe flesche, for þei be
now so tenderli and delicatli fro her birþe, al her ȝouþe, al oþur
wyse, þan weren her eldres tofore hem. And þat makeþ fayre in
face and in forme, whyche is but a veyn þyng, for it is a þyng
more synne. And þerforre seyþ þe Wyse Man: Fallax gratia et
vana est pulchritudo. Þat is: 'A deceyuynge grace and a veyn
is beute of bodi.'
Also, þey ben fayre to mennes siȝte anentis þe soule bi
nowadayes, as in makynge of grete costi and curious cherches
and manye diuerse and rialle ournementis þerinne, wiþ gret
multitude of syngeris and gay chaunteris, in heerynge of manye
masses, and manie suche oþure signes of hoolinesse. But lasse
man aboute wiþ al manere of soteltees to deceyue his broþer.
And þerfor it semeþ wel þat it neyheþ þe Day of Doom, for
now wyckednesse is ple[n]teous and charite wexeþ colde,
whiche is tokene of þe Doom.
ben reprouable in hemselue; but for to ȝeue entent al to suche
outward signes and leue charite, þat God loueþ
wiþoute whiche no man may be saued, is but feyned ypocrisie
of þe fader of lesynges. Herto acordeþ þe doctoure Crisostom
alle her oþure deedes acorden vertuousli herto, þanne it semeþ
þat her byldyngys ben maad to þe worschepe of God; and ȝyf
her oþure deedes ben vicious, and acorden noȝt herto, þanne it
semeþ þat her bildynges ben oneli maad to þe syȝte of men.
schewed, as a rud, bi beute of bodi and ypocrisie [of] wordes;
and voyde wiþinne fro grace and vertues of soule.
Þe þrydde properte of a rud is þat at þe blast of a lytyl wynd
he is schaken to euery syde. So faren men of þis world: for as
lustis of flesche and welþe of þe world, and noȝt in þe stoon,
Jesus Crist), þerfore at þe leste puf of þe fendes blast þei ben
dreuen lyȝtly into what synne þe feend lykeþ. And þus in
deserte of þis world, as I haue schewid, þer ben moo rudes
Ȝet forþermore men moun axe: what wente he into deserte of
þis worlde for to see? Where men weren doynge penaunce, as
þe place axeþ, and as Baptist dide and prechede, and Crist
tauȝte þe same, and in scharpe werynge of cloþus, and semple
dede proueþ. But what may men see? For soþe, men cloþid in
softe cloþes and al ȝouen
her ȝouþe, so þei moosten contynue, and þerfore þei ȝeuen
hem to þe kynges houses, oþur lordes; to craft, oþer to
not onli men desiren now to be softe cloþed, but costiousli,
proutli, and niseli, alwey newe contryued. And herwhyt þei
terren God to venyance aȝens his peple, as Dauid seiþ in þe
suis. Þat is: 'Þei haue terrid him to wroþþe in her newe
fyndingis.'
Houȝ perelous is pride of cloþynge, and what harm comeþ
þerof, þou mayst see more plentili in þe fyrst Sunday aftur þe
Trinite.
hem scharpli as Baptist dide in his tyme boþe kyng and
comunes, schulde be he þat is prophete and more þan a
prophete: þat schulde be prelatis and prestis, for suche is her
dyngnite. First, þei schulden be prophetis, schewynge þynges
and houȝ Crist schal come at þe Day of Doom and rewarde
men alle atones, summe to ioye and summe to peyne, aftur þei
haue deserued. Also, her astaat axeþ in sum maner to be more
þan prophetes, whanne þei ben at her masse, and handeleþ
bifore; and whanne þei sey afturward, to þe same Lord: 'Þou
lomb of God, þou dooste away þe synnes of world, haue merci
on vs
Of hem also schulde be verefied þe prophecie of Malachie,
First, houȝ þei schulde be sente boþe of God and man is
schewid sumwhat bifore in þe firste Sunday of Aduente.
Þe secounde of þis prophecie seiþ þei schulden be aungelis.
Þre þynges þat longen to aungelis schulden longe to prestes: þei
sent of God in any message, euere þei seen his face. Riȝt so,
preestis schulde be spiritual in her werkes, as þe principal sones
of God; not in pleynynge hem in seculer nedes and wor[ld]ely
ocupacions, but studyinge and prechynge and preyinge for þe
(R.8.[14]): Qui spiritu Dei aguntur, hij filij Dei sunt, [et] cetera.
Þat is: 'Þat ben lad bi spirite of God, þei ben Goddes sones.'
And also he seiþ: Nemo militans Deo implicat se negocijs
secularibus. Þat is: 'No man þat is Goddis knyȝt schulde wynde
And ȝyf þei doon in þis manere, her conuersacion is in
heuenes and euere þei seen þe face of God bi verrey contemplacion,
as Dauid seiþ: Sicut oculi ancille in manibus domine
sue, ita oculi nostri ad Dominum Deum nostrum. Þat is: 'Riȝt as
iȝen on oure Lord.'
Also, God seiþ bi þe prophete þat þei schulde be his aungelis
for difference of ypocritis, þat ben þe deueles aungeles, whiche
þat ben transfigured into aungelis of liȝte. Also,
mannes soule þorouȝ bisi prechynge, to leue her synnes and
keepe Goddes heestes, whiche is þe wey and non oþure by
whiche God comeþ to man.
Now God, for þe wey þat he cam to die for al mankynde,
dwelle in oure soules and we wiþ hym for euere. Amen.
[M]iserunt Judei ab Jerosolimis sacerdotes et leuitas, et cetera
(Jo.1.[19]). Þis gospel telleþ aftur þe lettere a playn storie: how
þat Jewes senten fro Jerusalem prestes and dekenes to John, for
to axe of him what he was.
of þe prophecie of Jacob (Gen.49.[10]) and Daniel (þe
nynt chapetre [25-27]), and for þe miracles at Jones berþe, and
þe hoolinesse of his lyif, and for his opene prechynge and his
baptiȝinge. Also, þei weren in doute wheþer he were Crist þat
þerfore þei senten solempne messygeris (þat is, prestes and
dekenes þat bi wey of resoun schulde kunne mooste of þe lawe
and of þe prophecies) fro Jeresolem, where was þe mooste
principal studie of þe lawe and of þe prophecies, to wyte who
opinion of þe peple, and wyste wel for t[o] take vpon him þe
staat and name of Crist was moost perelous synne, for hit
hadde be a gret pride and blasfeme in God, þerfore at þe
bigynnynge he putte awey þes estimacions and worschepe, and
Heere moun prelatis and preestes lerne at þis hooli prophete,
fro
suppose of hem þat þei haue bi her dignite eni power whiche
þei aue not, or more þan þei haue, or in oþure wyse in
sacrament whiche þat þei doon, þei schulden not take þis vpon
hem bi no similacion for enhauncynge of her pride and leue þe
peple in þis erroure, but voide it sone fro hem for fere of hyȝe
blasfemie. And so dide Seint Poule, as he telleþ in his pistel,
þat þei wende þat her baptem hadde vertu of her ministres,
þerfore summe seiden þei weren of Poule, and summe seiden
þei weren of Petre, and summe of Apollo, and so of oþure
disciples. Þere as Poule miȝte haue take þis worschepe vpon
and, for fe
and lassene in ani þyng þe honoure þat longede to God aboue.
And for as miche as þe peple of Jewes hadde in her prophecie
(Malachie, þe laste chapetre) þat Helye schulde come, but þei
herden þat he hadde denyed þat he was not Crist, and saw þat
here lyues acordiden in many þynges, as in deserte dwellynge,
and in semple foode, in scharpnesse of cloþynge, and reprouynge
of a kyng; for alle þese causis þei weren in doute where he
Heere
Crist seþþe Crist, as þe gospel seiþ, seide þat he was Helye, and
þis seemeþ two contraries. But heere we musten vndurstonde
for þe declaringe of þis mater þat Crist and [þese] messyngeris
þat he was Helye in figure, for in manie þinges þei weren like,
as it is seyd bifore, but specially for John was þe foregoer of
Cristis firste comynge, as Helye schal be tofore his comynge to
þe Doom. And þe messingeris vnderstooden þat he was Helye
telleþ. And þus John seide þat he was noȝt Helie in persone, as
messingeris vnderstooden; but he denied not þat he was Helye
in figure aftur Cristis menynge, and so Baptist was in no wey
contrarious to Crist.
messingeris þat weren sente, þat he hadde be Helye aftur þe
vnderstondynge of Crist and not aftur her menynge, and so
deseyuede hem, for þei mente noȝt so. But John wolde not do
þus, but answerde hem to her menynge, for Johnes answere
schulden not deceyue oure breþerne (þouȝ þe wordes of oure
answere to oure menynge be true, and we knowe þat it is
contrarious to oure breþeren menynge), but answere hem to
her menynge as ferforþ
And heere marchaundes in gret defaute wiþ her sutel wordes
to deceyue her breþeren in biynge and sellynge. For, ȝyf a man
chepe a ȝerde cloþ of a draper þat vseþ þe craft, he wole seie it
schal coste hym þus, and sette a gret price
be looþ to bie so, þe draper seiþ it coste hym so and swereþ gret
oþe and meneþ bi al þe cloþ to deceyue þe biere. And þus, seli
semple bieris beþ ofte tyme deceyued bi suche sutel wordes and
and her grete oþes.
Thes.4.[6]) þere he seiþ þus: Nemo supergrediatur, neque circumueniat
in negocio fratrem suum, et cetera. Þat is: 'No man go
aboute, ne in marchaundie bigyle his broþer, for vpon alle þese
synnes God himselfe is venioure.' And Seint Austyn seiþ in a
Nec artificioso mendacio, nec symplici verbo, oportet quemquam
decipere; quia quomodolibet mentitur, quis occidit animam. Þat
'Neþer bi crafti lesynge, neþer bi semple word, it byhoueþ to
deceyue any man; for what manere wyse þat any man lyueþ, he
And whanne þe messingeris weren certefied of Johun of her
secounde doute (þat he was not Helye, to her vnderstondynge),
þanne for as miche as þei hadde in prophecie in þe Book of
Deuteronomye þat a gret prophete of here seed schulde God
questioun: wher he were a prophete? And he seide
it wolde seeme þat John made a gabbynge seþþe Crist, þat is
truþe, seide he was a prophete, for he wolde not be holde of þe
peple so gret as he was.
lefful, for any mekenesse, for to make a lye? To þe firste doute,
men may answere and seie hardely þat John liede noȝt. For
Seint Austyn seiþ, and þe Maister of Stories reherceþ it, þat 'a
lesinge is a false significacion' of voice 'wiþ intencioun of
messingeris, for he was not þe gret prophet bihiȝt in þe lawe,
and þerfor he seide he was not a prophet (for þei menede soo),
and so he deceyuede hem not, for boþe hadde oon intencioun.
To þe secounde doute, men may answere bi þe senten[ce] of
Apostel. Þere he seiþ þus: Cum humilitatis causa mentiris, si non
eras peccator antequam mentireris, menciendo efficeris quod
euitares, et cetera, et sequitur: quomodo est humilitas vbi regnat
falsitas? Þat is: 'Whanne þou lyest bicause of ani mekenesse, ȝif
þou escheuedest' for, as þe same doctoure seiþ afturward,
may þer be mekenesse where þat regneþ falsenesse?'
þe same doctoure seiþ, vpon John: Non ita caueatur arrogancia, vt
veritas reliquatur. Þat is: 'Noȝt so be escheued
Ȝet men miȝten axe forþermore in þis matere a que[s]tioun:
wheþer
men seyn in þis matere þat þer is no lesinge forboden, but
onely þoo þat harmen and prophiton to no man, and alle oþer
alle prechouris þat prechon for wynnynge; pardeneris also, þat
wiþ here false wordes deceyuyn þe peple; prestes also, þat
syngen principalli for seluer; and chapmen þat, for wynnynge,
wiþ lyes sellen her ware. For alle suche wynnyn more wiþ her
more part of þis world is of þis opinioun: þat lyinge is lytel
synne.
Herto mai be answered bi Seint Austynes sentence in a book
þat he made (De Mendacio), and also it is sette in Comune
genus mendacij quod peccatum non sit putauerit, decipiet seipsum
turpiter. Þat is: 'Whosoeuere,' he seiþ, 'supposeþ ani kynde of
lesinge for to be no synne, he deceyueþ hymself foule.'
Also, þe same doctoure seiþ in anoþer book þat he made, þat
peccatum esse omne mendacium, et rationes assignat multiplicem,
et cetera. 'To me,' seyþ þis doctoure, 'it seemeþ alle lesinge to
be synne'- and assigneþ manifold resoun. Þe first: 'for eueri
lyere, eþer in dede oþer in word, d[e]nieþ þe feiþ, for he denieþ
synnere.' Also, he seiþ: 'Eche lyere misvsuþ þe signes of God,
in as miche as alle signes ben ordeyned of
þe truþe' -- and þis resoun he scheweþ in Enche[ridion], in þe 14
chapetre. 'Also, eche lyer wole explicite or inplicite deceyue his
þe grete rule of God.' (Mt.7.[12]): Omnia quecumque vultis vt
faciant vobis homines, et facite illis. Þat is: 'Alle þyngis
whateuere ȝe wolen þat men do to ȝou, þese þyngis do ȝe to
hem.' Þanne eche lier haþ a wyckede intencioun.
capitulo [36]): 'Manie men we han founde þat wylnen to lye;
but þat wylnen to be deceyued we han founde noon.' And,
seþþ it is better to be deceyued þan for to lye, it semeþ þat þer
schulde no man resonabli wilne for to lye in any caas. Þerfor
And to þis Seint Austyn in a book þat he makeþ allegeþ
fyfefold Scripture. First, Exod.20.[16]: Falsum testimonium non
dicas. Þat is to seie: 'Þou schalt not seie fals wytnesse.'
'Whosoeuere,' he seiþ, 'scheweþ oute any þyngis, he bereþ
mentitur occidit animam. Þat is: 'Þe mouþ þat lyeþ scleeþ þe
soule.' Þe þridde is in þe 5 Psalmi [7]: Perdes omnes qui
loquuntur mendacium. Þat is: 'Þou schalt lese alle þat speken
lesinge.' Þe fourþ is Mt.5.[37]: Sit sermo vester: est, est; non,
Ephe.4.[25]: Deponentes mendacium, loquimini veritatem. Þat is:
'Dooþ awey lesinge, and spekeþ truþe.'
And þus, bi þese autoritees of Scripture þat ben heere
alegged, and of Seint Austyn in manie diuerse
if tyme wolde suffice, it seemeþ þat in no caas men mai lye
wiþoute synne. Seþþe eueri lesinge is contrarie to truþe and
God is truþe, þan eueri lesinge is contrarie to God, and þat mut
nedes be synne.
her þre doutis, and for to go hoom aȝen wiþoute knowynge
what it were, þei weren sore aschamed to be holden suche
fooles. Þerfore þei axeden forþermore, as þe gospel telleþ:
'What art þou? þat we ȝeue answere to hem þat senten vs. What
to þe messingeris: 'I am a voice of a criere in deserte. Dresseþ
þe wey of þe Lord, as Ysaye þe prophet seide.'
Aftur þat John hadde denied þ
knolechide aftur þat þat he was. John miȝte haue seid truli 'I
so, but answerede in meker manere: 'I am but a voice,' he seiþ,
'of a criere.' Þe voice gooþ tofore and þe word comeþ aftur; but
a voice is a feble þyng and goþ awey wiþ þe wynt, but þe word
þat comeþ aftur dwelleþ in mennes hertes. So John wente
awey bi kynde of flesche, as wynd doþ or schadue, as Joob seiþ
in his book (chapitre [14.2]): Fugit velut vmbra, et numquam in
eodem statu permanet. Þat is: 'Man flieþ as þe schadue, and in
oo staat he abideþ neuere longe.'
wheche dwelleþ wiþoute ende boþe heere and in heuen. Þat
Crist was þe Faderis word, Seint John seiþ in his gospel (1
chapitre [1]): In principio erat verbum, et verbum erat apud
[Deum], et Deus erat verbum. Þat is: 'In þe gynnynge was þe
In deserte also Seint Gregorius seiþ John schewede to þe
Jewes þat weren destitute and forsake, redempcioun general,
whoso wolde it take. Þat is, whoso wolde do as Ysaye baad:
make redi his wey bi penaunce in his soule tofore.
sente, for þei weren of þe Pharisees, as þe gospel seiþ, noȝt
wiþstoundynge þat he aleggede hem þe Scripture of þe
prophet. Þe Pharisees weren religious men of a secte bi
hemself, and weren holde ful hooli of comune peple. And
religioun þat schulde be brouȝt yn. And þerfore [þei] seiden to
John in þis manere: 'Seþþe þou art n
grete prophete, wherto þanne baptiȝest þou and bryngest yn þis
rule?'
semple prestes þat prechen now Goddes lawe faste aboute,
þorouȝ grace of God, to plese hym w[iþ] and profite of his
peple, and to maken him knowen among his peple þer he haþ
be longe hid þorouȝ necligence of curatis and worldeli
ministres, and þerwiþ begger prechouris (as Pharisees, diuidid
þorouȝ byddynge of oure bischopes þat rulen oure Jerusalem)
axen þis question of þese pore prestis:
'Seþþe þe Pope precheþ noȝt þat is Goddes viker, ne none
lyȝ[t]ly brynge men into herisie, and oþer curatus moun lyue
ful wel þouȝ þei prechen noȝt, but þis office is oneli committid
to þe ordres of freris, whiche ben clerkis apreued and kunne
wel Goddes lawe, and bi her prechynge as foure postis beren
oþure grete prelatis, ne curatus of cherches, ne of þe foure
ordres, but ydiotes and fooles þat vnneþe kunne ȝoure gramer
or þe litteral sense of Scripture, þat liȝtly makeþ men erre,
wharto preche ȝe þanne so faste and bigynnyn a newe manere
Þouȝ þese pore prestis allegge hem Hooli Scripture of
diuerse prophetes of þe Olde Lawe, and Cristes own word in þe
gospel, and his hooly apostles, and manie hooly auctoritees of
þe foure doctoures, how eche prest is bounde to þe office of
and seien þei wyten not what þei menen for þei vnderstounden
noȝt þe Scripture. But þe cheef cause herof is for þe drede þat
þei haue þat, ȝef þe truþe of Goddes lawe were knowen to þe
peple, þei schulden lacke miche of her worldely worschepe and
Þe Pharisees hilden a gret presumpcioun of John þe baptisinge
þat he bigan, as þouȝ he wolde be a patron of a newe
ordre. But þei miȝten haue seie, bi þe meke answere of John,
þat John was but a seruaunt of þe verrey patron, Crist, for
middis of ȝou woom ȝe knowe noȝt, and þat is þe grete prophet
þat ȝe seche aftur, for he is boþe God and man to saue al
mankynde.' In þat þat he is God, he is eueriwhere middel, as
he is þe middel persone in þe Holy Trinite. And in þat þat he is
gederid in his name. And in vertu of þis man þat was verrey
patron, John came as a seruaunt, to make redy byfore, as a rude
werk gooþ bifore a sutel. And so he baptisede only in watur,
and Crist in þe Hooly Goost. And for þis cause came John
Heere schulden preestis lerne, ȝyf þei token goode heede, þat
of þe sacramentis þat þei doon þei ben not prinsepal doeres but
as instrumentis to worche in a werkmannes hond. God is þe
principal werkman, and Crist is his hond, and þe preest is þe
þe nakede sacrament, and God is þe sutel wercher þorouȝ þe
Hooly Goost. And þis oon þat stoundeþ in middes, bi his
manhede is 'he þat is to come aftur me, þat tofore me was
maad.' Crist came aftur John bi his berþe into þis world, and
tofore John (ȝea! bi his manhede) in grace and in worþinesse,
and alle manere vertues. And herfor seide John þat he was 'not
worþi for to vnbinde þe þonge þat was of Cristes scho.'
Þe foot of Jesus Crist is his godhede þat bereþ vp al þe world
godhede; for riȝt as a scho is of deed beestis skynnes, so he took
þis manhede of oure deedly kynde. Þe þonge of þes schoo is þe
kniȝttynge togedere of þe manhede to þe godhede in þat oo
persone. Þanne doctoures vnderstonden, bi þis formere texte,
þe incarnacioun, þe we[che] is so hyȝ.
Her moun clerkes lerne at þis hooly prophete þat þorouȝ
vertu of þe Holy Goost hadde so hiȝ kunnynge and ȝet he
knowelechide in summe þyngis mekely his ignoraunce; so,
clergie of science þat þei can, biþenkeþ hem on þe toþur side of
þe manie þyngis þat þei can not, and sone schal þat herte falle
adoun bi mekenesse -- riȝt as two boketes þat goon in a welle:
wanne þe toon comeþ vp wiþ water, þe toþer goþ voide adoun.
wordes of þis hooly prophet, seþþe he (þat was halewed in his
moder woombe, and also was
prophete, and amonge þe chylderne of wymmen þer roos noon
more þan he, as truþe bar wytnesse of hym in þe gospel) seide
office þat ani man may doo; and þat þei presume not onely to
vnbynden his schoo, but stounden in his owne stede, and
specialli at þe auter, and handele wiþ her hondes þe blesside
sacrament of his bodi.
symonie of seluer, or for any euele entente to lyue in ese and in
lustis, and to gedere worldeli goodes and leue her duwe office
þat God haþ enioyned hem. Alas! what schul suche seie in þat
dredful day whane God schal seie vnto hem as þe gospel makeþ
acountees of þi grete bailie.'
And to hem þat haue lyued and endid as I haue seid bifore,
schal be seid þese dredful wordes þat Crist spekeþ of hymselue:
Invtilem seruum proicite in tenebras exteriores, vbi erit fletus et
vttermere derkenesse, where schal be wepynge and gnastynge
of teþ.'
Alle þese þynges þat þis gospel reherceþ heeretofore weren
doon in Betanie, biȝonde Jordan, where John was baptiȝynge.
Jerusalem, where Lazar was rerid; and anoþer biȝonde Jordan,
doon in þat place. Bethanie haþ þre interpretacions, as clerkes
knowen wel: oon is 'hous of penaunce' and 'hous of hobediens'
ryuer of Doom'.
Now preye we þanne to God þat we moun be John þorouȝ
grace, for John is as miche to seie 'in woom is grace', þat we
moun dwelle in Bethanie heere in þis world (þat is, in
oure Lordis biddynge, and spende wel þe ȝeftis þat he haþ vs
lent, so þat we moun wynde þe liȝtlier þe grete ryuer of þis
Doom, and be seid to vs aftur of his blesside mouþ: Euge, serue
bone et fidelis, quia super pauca fuisti fidelis, super multa te
goodde seruant and true, for þou hast be true vpon fewe þingis;
entre into þe ioye of þy lord,' to whiche ioye God vs brynge,
þere to wone wiþoute endynge. Amen.
(Luc.2.[1]). Þis gospel telleþ aftur litteral wyt þe byrþe of oure
Lord Jesus Crist, and comprehendeþ principalli fyfe þynges:
first, þe tyme of his birþe; and secounde afturward, þe place of
fourþe, to woom cam first tyþynge of his berþe; and þe fyfeþe,
of þe ioye þat was maad at his berþe.
First, it makeþ mencioun of þe tyme of his berþe for, as
cronicalers sein, þat it was in þe two and fourti ȝer of Octouian,
Cesar, as þis gospel makeþ mencioun. First 'August', þat is:
echinge, for he echede in his tyme moost þe emperrie of Rome.
And 'Cesar' he was clepid, aftur Julius Cesar, a gret conqueroure
whiche was emperoure tofore hym. Þis Octouian,
þe world in his tyme to hym, so þat þer was in þat tyme a gret
vniuersal pees in þe world to alle peple þat were suget to þe
emperrie of Rome.
And in þis tyme Crist was boren. And þus Crist was boren in
manere: Orietur in diebus eius iusticia et habundancia pacis
(P.71.[7]). Þat is: 'In his dayes riȝtwisnesse schal sprynge, and
plente of pees.' And resonable it was, and hiȝly ordeyned of þe
wyt of God, þat þer schulde be gret pees in tyme of þe birþe of
Þis emperour, Octouian, wanne he saw þat myche peple was
suget to his emperrie, he comaundede alle rewmes to be
noumbrid, þat he miȝte knowe þe quantite of peple in eueri
lond and how miche tribute eueri lond miȝt ȝeue to þe emperrie
þat þei vseden, þis manere of noumbrynge moneye, whyche
conteynede in hit ten pens of suche moneye as þei vseden. Þis
maner of noumbrynge oþur discreyuynge of þe peple, as þe
gospel seiþ forþermor, was fyrst maad of þe gouernoure of þe
was niȝh þe middel, as þe nauele of þe world, and þerfor it was
bigunne þere, and also to ȝeue oþer reumes aboute ensaumple
þat þe prophecie of Dauid were fulfilled, seiynge: Operatus
salutem in medio terre. Þat is: 'He wrouȝte helþe in middel of þe
tyme Crist was boron.
But for to knowe forþermore þe secounde þynge þat þis
gospel spekeþ of (þat is, þe place of Cristis berþe), ȝe schulleþ
vnderstounde þat þe gospel seiþ afftur þat 'alle men ȝeden to
of þe emperoure was þis: þat euery man, whersoeuere he
dwelled, schulde drawe hym to þe contree of his birþe and, in
þe chyif citee of þat cuntree, he schulde make his profession or
his knowelechynge, paiynge þat money to him þat I seide, of
cleped a 'discreyuynge'. And þus, as þe gospel seiþ in þe
bigynnynge, þis emperoure sente oute for to discreue þus al þe
world.
Joseph þanne, þat dwelled in þe cuntree of Galilee in a citee
þe citee of Dauid whiche was
he was of þe lond and of meynie of Dauid (þat is, of his
kynrede) to make þere his profession or his knowelechynge wiþ
Marie, his weddide wyif þat was wiþ chylde. And it bifel þat,
chyilde and sche brouȝte fourþ her firste bigeten sone. And al
þis processe was ordeyned tofore of þe priue doom of God to
þat entente þat, þouȝ Cristis moder and her housbonde dwelleden
in Galilee, naþeles, bi þis enchesoun, þei schullen come
prophecied of him tofore bi þe prophete (Michie.5.[2]), þer he
seiþ þus: Et tu, Bethleem, terra Juda, nequaquam minima es in
principibus Juda; ex te enim exiet dux regat populum meum
Israel. Þat is: 'And þou, Bethleem, in þe lond of Juda, art not
schal goo out a duke þat schal gouerne my peple Israel.'
Heere men may lerne [of] Oure Lady, Seint Marie, and of
þat worþi persone, Joseph her housbounde, gret ensaumple of
mekenesse and of obediens to temperal lordes, and for to pay to
were come of kyngis kynde. For Oure Lady was nexte eyr bi
lyne to Kyng Dauid, and also sche was chosen to be Goddes
moder, and naþeles þei weren obedient to þis emperoure and
mekeli wenten wiþ gret trauayle fer out of oo cuntre into
And hymself also approuide þis obedience. First, in þat he
myȝte haue lette his moder ȝyf he hadde wolde to goo to paye
þis tribute, naþeles he sufferde his moder to do so. Also, in as
miche as he was Lord of al tyme and so þe tyme of his birþe
in tyme of þis jornee. Also, Crist approuede þis obedience, for
afftur, whanne he was at mannes estaat and þis tribute was
axid, he payide hit wilfully for hym and for Petre. And þus, bi
þis deede and also bi his word, he touȝte þe peple to do þe same
þeronne þe emperoures ymage and his name, þanne he seide
þese wordes: Reddite que sunt Cesaris Cesari. Þat is: 'Ȝeldeþ to þe
emperour þoo þynges þat ben þe emperoures.'
And þus, bi ensaumple of Jesus Cristis dedes and also bi his
except from obedience to temperal lordes. Heereto acordeþ
Seint Paule, and seiþ þus: Omnis anima potestatibus sublimioribus
subdita sit (Ro.13.[1]). Þat is: 'Euery soule' (and heere
is non except) 'be it suget to hiere poweris.' And in þis texte þe
meneþ of temperal power as wel as of spiritual,
seiþ in his pistel: Subiecti estote omni humane creature propter
Deum; siue regi quasi precellenti; siue ducibus ta[m]quam ab eo
missis (1 Pe.2.[13-14]). Þat is: 'Be ȝe suget to eche creature of
to dukes, as [þ]ey þat ben send from hem.' And soone aftur, he
seiþ þese wordes: þat 'noȝt oneli men schulden be suget to
goode and manerli lordes, but also to truauntis' -- þat is, to
euele men, in as miche as þei comaunden lefful þyng. And þe
writen in þe Lawe, 11.q.I.c.[28]: Magnum quidem est documentum
et speciale quo Christiani viri sublimioribus potestatibus
docentur debere esse subiecti, ne quis ter[r]eni regis constitutionem
putet esse so[l]uendam. Si enim censum Filius Dei soluit, quis tu
and a special techynge is by þe whyche cristen men ben tauȝte
to be suget to hiere poweres, þat no man schulde suppose þe
ordinaunce of an erþely kyng to be vnbounden or broken. Ȝef,
þanne, þe Sone of God payede tribute, who art þou so gret þat
Also, in þese wordes of þe laste texte of þe gospel þat is seid
bifore (þere it seiþ þat Joseph cam to Bethleem wiþ Marie, his
weddide wyif þat was so wiþ chyilde), men may haue autorite
aȝenst hem þat seiyn þat fleschli couplynge of man and
wedlok was þer neuere þan was þis, vnder whiche was born þat
blesside chyld þat was boþe God and man.
Also, þe aungel þat was send fro þe Fader of heuene to Joseph whane,
after þat he wiste þat sche was [wiþ] chylde and
ȝet þei hadden neuere couplid togedere, for sche was mayden
boþe tofore and aftur.
Also, þe gospel hadde neuere clepid Marie and Joseph þe
parentes of Crist but if þer hadde be perfite matrimonie
fader to hymself but ȝif þer hadde be perfite matrimonie
bitwexe hem. Of þis þou mayst fynde in M[atheu], þe [1]
chapitre [18-25]. Þerfor þe Mayster of Sentence in his fourþe
book seiþ þat þis was a perfite wedlok, þere he seiþ þus:
etiam fuit secundum triplex bonum coniugij: fidem,
scilicet prolem et sacramentum, omne enim bonum nupciarum; vt
ait Augustinus: Impletum est in istis parentibus Christi fides,
proles, sacramentum. Prolem cognoscimus ipsum Dominum; fidem,
sequitur postea: Licet non intercessisset coniugalis concubitus,
coniuges tamen vere fuerunt. Þat is: 'Perfite was þe wedlok
bitwexe Marie and Joseph in holynesse; it was also perfiȝt after
þe þrefold good of matrimonie: þat is, feiþ, chyld, and sacrament;'
Crist feiþ, chyld, and sacrament. Þe chyild we han known to be
þe Lord; feiþ, for þer was non avoutrie; sacrament, for þer was
no diuorce.' And after it sueþ
Austyn: 'Þouȝ þer was non fleschli couplinge bitwexe hem,
And þus it is preued þat hooli wylles of man and womman,
faste knytted wiþ þe sacrament of matrimonie in þat entente to
dwelle togedere in maydenhood to her lyues ende, is perfite
matrimonie and pleseþ God as wel, oþer bettere, as þat þat is
In þis texte also a man may see and lerne what worschepe
God haþ do to þe hooly order of matrim[o]nie, syþþe he wolde
not be born but vnder þis hooly ordere.
Also, a man may lerne in þese wordes þere þe tex[t]e seiþ þat
had þe fulle procese of tyme of berynge of her chyld in her
wombe after kynde and custum of oþur wemmen, for to schewe
þat þynge þat sche bar in here wombe was no þyng of fantasie,
but a verry child of þe kynde of man.
engendrid sone' schal not be vnderstounde þat aftur him of her
was engendrid oþer born ani oþer, but þus: þat he was þe first
engendrid, for he was born tofore whom, ne aftur whom, non
oþer, and mene no man to þe contrarie.
whanne Crist stood and prechede to þe peple, and oon cam to
hym and seide: 'Loo! þy moder and þy breþeren stounden
þeroute, sechynge þee.' For heere his aunte sones weren clepid
his breþeren, for þe manere of Scripture is in manie places to
Loth callid breþeren, as þe firste book of Hooly Writ makeþ
mencioun (13 chapitre [8]). And þus, as ys bifore heere
schewid, is sumwhat declarid þe secounde þyng þat þis gospel
makeþ mencioun of: þat is, of þe place of Cristis berþe.
of is þe manere of aray at Cristis birþe. Wherefor ȝe schullen
vnderstounde þat þe texte of þis gospel forþermore seiþ þat
whanne þis blesside chyld was born his moder 'wonde hym in
cloþes and leyde hym in a cracche, for þer was no place to hym
In þat þat þis texte seiþ (þat his moder woond hym in
cloþes), may men marke þat þis blessed chylde þat was þe Sone
of God took vpon hym, for oure loue, þe passions and
mescheues þat longen to oure kynde, as colde and hete, hunger
colde of his lymes, aftur þat kynde of þe tyme of þe ȝer axide, sche
woond hym in cloþes.
He was also þus leyd in cloþes in tokene þat whoso wole
heere in þis world vncloþe himself of þe olde man (as Seint
hym wiþ þe newe man þat is formed aftur God (þat is, wiþ
newe vertues lyuynge), and also of his temperal goodes cloþe
his nakede breþeren, þanne þis blesside chyld wole cloþe alle
suche in þe blysse of heuene wiþ ouerpassynge clerete,
Book, þere he seiþ þus: Amictus lumine sicut vestimento. Þat is:
'Þei schullen be cloþed wiþ liȝt, as wiþ cloþynge.'
Þat þis blesside Ladi dide þis werk wiþ here owne hondes
and after leide hym in cracche, scheweþ wel þat sche chyldide
ioye, wiþoute peyne, sche brouȝte forþ þis chyld. For riȝt as þe
sunne comeþ þorouȝ glas, ryȝt so þe Hooli Gost wrouȝte boþe
þe conceyuynge and þe birþe of þis blesside chylde, wiþoute
wem of bodi or any desese of þe worþi maydenes bodi, his
midwyues, ne non helpe to þat birþe, as oþere wymmen neden.
And so þei dremen þat seien þat Anastase, wiþ [c]reuen
hoondes, was Oure Ladi midewyif, and at þat tyme sche was
helid of her hondes. And þis blynde euidence moueþ hem, it
cherche seiþ a memorie of here. But þis euidence is to lewede;
for many a ȝeer aftur Crist suffride passioun, Anastase, on þe
same day þat Crist was born, sche diede, and þerfore þe
cherche makeþ memorie of hire at þat tyme.
in cloþes, sche leyde hym in a cracche, þat was for
streytenesse of place for, as þe texte seiþ, 'þer was no place to
hym in þe hosterie.' For whanne þe peple drowȝ hem to
Bethleem for to be noumbrid and paye þe emperouris tribute,
weren fulle of peple. And Joseph and Marie, þouȝ þei weren of
hyȝe kyn, þey weren pore of worldli godes, and of suche
worldly men tooken but lytil heede. And þerfor, as doctouris
seyn, þei miȝten gete hem non oþere herboru but an hous
syde, and seruede for þe citesens to stounde vnder and haue her
commitacions togedere in reynes and oþere scharp wederis.
And into þat hous þei wenten, and ladden wiþ hem an oxe and
an asse, as þe dottoure Lire seiþ, þe asse for þe blesside mayden
oxe for to selle for to paye wiþ her tribute and her dispensis.
And in þe cracche, bitwixe þese beestes, þis blesside mayde
leyde her child whanne he was born. Heere men may see,
whoso biholdeþ wel, gret pouerte in þe aray at þis lordes birþe.
to be glad in her pouerte and bere mekely hire astaat, seynge
hire Lord and hire Makere wylfully to ȝeue hem suche
ensaumple. Þe riche also, to be adrad of misvsynge of her
richesse in lustis and lykyngis out of mesure, and lyttil or noȝt
Wher weren þe grete castellis and hye toures, wiþ large halles
and longe chaumbres realli diȝt wiþ doseris, costeris,
costious beddes, and corteynes of gold and selk, able to þe birþ
of so hiȝ an emperoure? Where weren þoo rial ladies and worþi
bere hire cumpenie at þat tyme? Wher weren þoo knyȝtis and
squieris to brynge seruice to þis Ladi, of noble metes, costeli
arayes, wiþ hoote spices and denteuous drynkes of diuerse
swete wynes?
a stinkynge stable in þe hyȝe wey. In stide of real beddes and
corteynes, þe[i] hadden non oþer cloþes but suche as longede to
a pore carpenteris wyif in pilcrimage. In stide of cumpenie of
knyȝtis and ladies, þei hadden but pore Joseph, her housbounde,
be sore aschamed, þat seyn þat þei folewen Crist in
pouerte next of alle men heere in erþe, þat seyn þat Crist was
born in so pore a place and þei dwellen in so rial placis of
halles, chaumbris, panteries, boteries, kechenes, and stables,
duke to holde hire housholdes inne.
Þat þis blesside chylde was born in a hous open oon euery
side bitokeneþ þat God wole be closed fro no man þat wole
come to his merci, but is euere redi to alle men þat wolen clepe
Dominus, (id est) invocantibus eum, omnibus inuocantibus eum in
ver[itate], et cetera. Þat is: þat he was born
bitokeneþ þat þer is non oþere wey to þe blysse of heuene, but
only þe ensaumple of his lyif and his techynge. And þerfore he
lyif.'
Also, he was born in þe wey to ȝeue vs ensaumple to haue
euere in mynde þat al our lyif we buþ heere but in exile and in
pilgrimage, hauynge heere no dwellynge citee, but abidynge þe
Þat þis blessid chyld, aftur þat he was born, was leid in stide
of his cradel in a cracche among þe mete of þe beestes,
bitokeneþ not onely þat he came to saue hiȝe wyttede men and
grete clerkis, but also semple, bustis, beestliche men, ȝef þei
þerfore seiþ Dauid in þis wyse: Homines et iumenta saluabis,
Domine. Þat is: 'Men and beestes þou schalt saue, Lord.'
And þus, whoso takeþ goode heede of þis þat is seid bifore,
he may see sumwhat þe maner of aray at Cristis birþe, whiche
Þe fourþe þyng þat þis gospel spekeþ of is to wham come first
tyþynges of þis birþe. Ȝe schullen vnderstounde þat God sente
noȝt his messengeris to schewe þis blesside birþe to þe grete
emperour of Rome, which was þe grettest temperal lord of þis
whiche cuntree dwellede Oure Ladi, þe moder of þis blesside
chyld, and in whiche he was also conceyued, neþer to þe hyȝe
bischop of Jerusalem, þat was in þoo dayes hiest in spiritual
dignitee, but as þe gospel seyþ:
kepynge þe wacches of þe niȝt vpon her flok. And loo! þe
aungel of þe Lord stood bisides hem, and þe cleernesse of God
schynede hem aboute, and þey dradden wiþ gret drede. And þe
aungel seyde to hem: "Dredeþ ȝe noȝt. Loo! I preche to ȝou a
Saveour, whiche is Crist, Lord, in þe citee of Dauid. And þis
schal do to ȝou a tokene: ȝe schul fynde a chyld wounden in
cloþes, and putte in þe craccheþ".'
Heere it semeþ openly bi þis text þat God sente first message
sch[e]perdes, to schewe þat he was not born in to þis world to
regne on mennus bi worldely excellence and temperal power,
but in pore estaat and semple to lede his lyif, and so to regne
þorouȝ grace vertuously in mennes soules. And þerfore he
Þe tokene also þat þe aungel ȝaf to þe scheperdes to knowe bi
þis chyld proueþ þe same, for it was not a tokene of gret
excellence and dignite, but a tokene of greet semplenesse and
pouertee, whanne
he is not acceptor of persones, but þat acceptable may be a pore
scheperde, eþer anoþer poore man of any lefful craft eþer
ocupacioun, ȝef he loue God and keepe his heestes, as þe hieste
man of degree in þis world, temperal eþer spiritual.
pouertee, eþer for his semple craft, ȝef he be vertueus in his
lyuynge, ȝef þei biholde wel houȝ he chees raþer poore men to
his knowlechynge þan riche. And þerfore seiþ Seint [James]:
Nonne pauperes elegit, et cetera. 'Wheþer God chees not pore
priuetees of Scripture to semple men and of esi lettere whiche
beþ meke, and hideþ it fro grete clerkis and hiȝe litterid men
þat beþ proude of her kunnynge. Þerforre Crist seiþ to his
Fader, as þe gospel makeþ mynde: Confiteor tibi, Pater celi et
of erþe, þat þou hast hid þese þynges fro wyse and prudent
men, and þou hast maad hem open to meke men.'
But to what maner of scheperdes aperide þis blesside messenger
wiþ þese ioyeful tyþynges? Not to necligent and slewful
her schep, eþer wilde beestes to deuoure
breke ouer þe folde and renne into mennes corn; but to diligent and
wakynge scheperdes þat kepten þe wacche of þe niȝt vpon
her flokkes from alle þese forseide mescheues, in tokene þat
blesside Sone (ȝea! boþe of his lyif and of his lawe) to hem þat
beþ diligent and wel ocupeed in her degree, weþer it be
spiritual eþer temperal, and specialli to hem þat beþ wakeris in
keepinge of her cure whiche þei han vpon Cristis scheep. Also,
hurid hynes, þat beþ recheles and takeþ non heede of Cristes scheep,
but onely of muk, and wolle, and oþer temperal lucre þat
comeþ of hem.
Þat þis aungel þat brouȝt þis message aperide so gloriously
aftur þe niȝt of veniaunce, for þe sunne of riȝtwisnesse was
sprongen vp. And þerfore seiþ Ysaie þe prophet: Habitantibus
in regione v[m]bre mortis, lux orta est eis, et cetera. Þat is: 'Lyȝt
is sprongen to men dwellynge in þe regioun of schadewe of
þe aungel clepede it day wanne he seide "þis day is born to vs a
Saueoure.'
Þat þe aungel cam wiþ lyȝt may also bitokene þat wanne
prestes (þat beþ þe aungelis of God, as Malache þe prophet
doctrine of Goddes lawe, þei schulde apere
werkes, of whiche Crist spekeþ in þe gospel, þer he seiþ þus:
Sic luceat lux vestra, et cetera. Þat is: 'So schyne ȝoure liȝt
tofore men þat men se ȝoure goode werkes and glorifie ȝoure
aungel of God fro þe aungel of Lucifer.
Þe fyfþe þynge þat þis gospel makeþ of mencion is of þe ioye
þat was maad at þis birþe. Ȝe schulleþ vnderstounde þat at þis
birþe was maad gret ioye not onely in heuene among aungeles,
weren þere. And þus þis birþe was not onely ioye to manie, as
was þe birþe of John Baptist, but to alle [þ]e peple, as þe aungel
seide þat was send to þe scheperdes at þat tyme in message.
First, to hem þat weren in heuenes, as to aungelis, þis birþe
hadde taken, þat þe falling[e] awey of her noumbre schulde be
restored, helid, and saued. And þerfor gret ioye þat þei hadde
of þis restorynge, helynge, and sauynge, onehede maad; and of
þe knyttynge togedere and, bitwixe hem and man, of gret loue,
tyþynges, seiynge: 'þis day is born to vs a Saueoure.'
To man also, heere in erþe, þis birþe was gret ioye, and no
wounder! For if it were so þat þer weren men whiche hadden
lost her heritage bi a fals tiraunte and so bi hym holden out
whiche þei hopiden to be restored aȝen to her rewme, alle
suche wolden make ful gret ioye. Ryȝt so, mankynde hadde
lost þe rewme of heuene bi þe fals tyraunte, þe fynde, and þis
blesside chylde as riȝt eyr was born to restore hem aȝen to here
man, clene and wiþoute synne; and oneli he miȝte, in as miche as
he was God. And in tokene of þis, þe aungel seide þat þis
Saueoure was Crist and Lord. Bi þis word 'Crist' was vnderstounde
his manhede; and bi þis word 'Lord', his general
matere to ioye at þis birþe; and, for þis cause, men heere in
erþe, boþe tofore, and in þat tyme, and afturward also.
Tofore: as hooli Abraham, and Johun Baptist in his moder
woumbe. In þat tyme: as his moder wiþouten peyne berynge or
Also aftur: men maden ioye, as Poule seinge in þis wyse:
Gaudete in Domino semper; iterum dico: gaudete! Þat is: 'Ioyeþ
in þe Lord alwey; and efte I sei: ioyeþ!' And not oneli
alle oþere þat schullen be saued, into þe worldes ende, schullen
Also, þe prisoneris þat weren in helle hadden ioye of þis
blesside birþe. And no wounder þouȝ þei hadden gret ioye of
þis birþe! For ȝef it were so þat a man wer[e] taken and þrowen
in prisoun bi a grete tyraunte, out of whiche prisoun he miȝtte
whiche chyld aftur wanne he cam to ful age schulde fiȝte wiþ
þis tiraunte, and ouercome hym, and deliuere him out of
prisoun, ȝef suche a man miȝte heere of þe birþe of þis chyld,
gretly he wolde ioye in hope of nyȝ delyueraunce. Riȝt so,
caas.
And not onely þe aungelis in þe blysse of heuene, as I seide
bifore, maden ioye of þis blesside birþe, ne sengulerli þis oon
was sente into erþe on þis message, but for þis special miracle
him grete multitude of aungelis (whyche beþ knyȝtes of heuene
to fiȝte euere aȝen fendis vnder þe baner of God) whiche maden
ioye heere in erþe amonge men, declaringe his spiritual excellence
and lordschepe in his godhede, as tofore was declared
hiȝnesse' (þat is, in heuene) 'to God, and in erþe pees to men of
good wylle.'
In þese wordes, riȝt as þis spiritual knyȝthode declarede þe
goostly lordschipe of þis pore chyld in
good wylle of men tofore alle maner of temperal rechesses. For
þis bryngeþ in pees of soule, whiche is principalli in þe wylle,
þat is souerenst power of mannes soule, and þis is more worþ
þan alle þe lordschepes of þis world, for it makeþ him to be
filii Dei vocabuntur. Þat is: 'Blessid beþ pesible men: for þei
schullen be cleped Goddes sones', and so eyres of his goostly
lordschepe, þat is: þe blysse of heuene.
Þereas ofte tyme temperal richesses norischeþ miche vnreste
and þis pees in soule moun neuere wyckede men haue, for hem
wanteþ good wille, þerfor seiþ þe prophete Ysaie: Non est pax
impijis. Þat is: 'Þer is no pees [to] wyckede men.'
And heere men moun touche, ȝef hem þynkeþ it be to done,
euele wylle.
Heere men moun also touche a goostli sense of þis laste
processe of þe gospel: þat riȝt aftur þe firste aungel hadde
schewed his message to þe s[ch]eperdes, anon stood wiþ him a
seid; riȝt so, whan þat a preest, þat is þe aungel of God, haþ
seid þe message of þe truwe word of God to þe peple, þanne
alle oþer truwe preestes, as truwe gostli knyȝtes of þe host of
God þat beþ ordeyned
truþe of his message, and not contrarie eche oþer, as þei dooþ
nowadayes. And ȝef þei diden þus, þanne þis schulde turne into
gret glorie of God, þat his knyȝtes halden þus togedere in
truþe, and also norischinge of vertues and destryinge of vices
so, forþermore, reste and pees, vnite and charite, þorouȝ
whiche aftur þis temperal lyif alle suche buþ b
lastynge pees in þe blysse of þe Kyng of Pees. To þe whiche
blysse he vs brynge þat þis tyme cam to make pees wiþ
in whiche þis gospel is rad is clepid among þe comune peple
'Newe Ȝeres Day' for as miche as, aftur þe cours þat cristen
men vsen, þe ȝer bigynneþ þe firste day of Geneuer, in whiche
But letterid men clepen þis day 'Circumsicioun Day' for as
miche as oure Lord Jesus Crist was circumsicid þat day. But,
for to haue more cleer vnderstoundynge in þis matere of
circumsicioun, vs bihoueþ for to knowe þre þynges. þe firste is
Þe secounde is: wharto circumsicioun was ordeyned, and
whereof it seruede. Þe þridde is: whi þat Crist was
circumcided.
For þe firste: ȝe schulleþ vnderstounde þat circumsicioun
chyldren of Israel, þat in þe eyteþe dai aftur þat a chyld were
born þei schulden kutte away a lytel garland round aboute of þe
vttermure part of þe skyn of his ȝerde. And what tyme þis rite
oþer ordynaunce first bigan, þe firste book of Hooly Writ (þe
Abraham: 'Goo out of þi lond, and of þi kynr[e]de, and of þe
hous of þi fadir, and come into þe lond whiche I schewe to þee.'
And Abraham obeyede, and wente forþ, and cam into þe lond
of Chanaan. After þat, whanne þat God hadde seyin his holy
eritage, and his seed aftur him. And forþermore, God, seynge
þat Abraham encresede in goode werkes and hooli lyif fro day
to day, he comaundide him þat he schulde circumcide þe
vttermere parte of his ȝerde, seyinge þus: 'Eueri male be he
ȝou.' And anon, Abraham, at þe biddinge of God, he circumcidide
hymself, and Ismael [h]is sone, and alle þe males of his
hous. And þus in þat tyme, as it is now schewid, þe sacurment
of circumsicioun first took his bigynnynge of þe blesside
patriark, Abra[ham].
þe secounde þyng þat vs bihoueþ to knowe in þis matere is
þis: wherto circumsicioun was ordeyned, and whereof it
seruede. Herto may be answered þus: þat circumcision was
ordeyned þat bi þe obedience of þe comaundement of circumcisioun
displeside bi brekynge of his comaundement.
It was ordeyned also in tokene of þe fey of Abraham þat, in
þe olde age of him and of his wyif boþe, bileeuede to haue a
sone in whom schulde be maad þe blessynge of alle men.
Abraham was þe first to whom expressly was maad biheeste of
þe incarnacioun of Crist, þerfor it was reson[a]ble þat þe
feyful peple þat schulde come of him (of whom Crist schulde
be born, to whom þe lawe schulde be ȝouen after) weren
same signe, whane any of hem were ded in batayle, miȝte be
knowe and so taken and biried wiþ her breþeren.
And circumcisioun was comaundid to be maad in þat part of
þe bodi oneli for þis cause: for it was ordeyned in remedie aȝen
whiche haþ most lordschipe in þat parte. For in þat partie þe
firste man
cordynge þat þere he schulde take þe sygne of obedience.
Whereof þis circumcisioun seruede, þe Maister of þe
boþe Augus[tine] and Bede, þat circumsicioun seþþe þe tyme
þat it was ordeyned in þe peple of God it seruede boþe to olde
and ȝenge of þe same seruice þat now dooþ baptem seþþe it was
ordeyned (þat is, to do awey origynal synne) except þat it miȝte
whiche now dooþ baptem. Naþeles, þei þat weren
circumcidid aftur her deþ weren confortid þorouȝ a blesside
reste in þe bosum of Abraham, and biden þe entree of
heue[n]ly pees in blesside hope.
circumcisioun is þis: whi þat Crist was circumcidid. Heereto
men moun answere þat for seuene resonable causis Crist was
circumcidid.
Þe firste cause: for to schewe in him þe truþe of flesche aȝen
bodi; and also aȝen Valentyne, heretik, þat seide þat he hadde
an heuenli bodi.
Þe secounde cause was for to approue circumcisioun, whiche
God ordeyned tofore.
Abraham, þat was þe firste prince of circumcisioun, takynge þe
biheeste of Crist.
Þe fourþe cause was þat he were not put abak out of þe
cumpenie of Jewes for his prepucie, þat is þe custum of hem
Þe fiyfþe cause was for to comende to vs obedience, wile he
þat was not suget fulfillide þe lawe.
Þe sixte cause was þat, as he cam in liknesse of flesche of
synne, so he schulde take remedie for synne.
himself schulde deliuere oþere men fro þe charge of þe lawe.
And þus, for þese seuen causes rehersid bifore, Crist Jesus,
þis ȝenge child, was circumcidid in his tender flesche, for it was
doon in þe eyteþe day suynge aftur þat he was born of his
Miche ben we holden to þis blesside Lord þat was and is so
gret, as John seiþ in þe Apoc[alips], þat he is 'Kyng of Kynges,
and Lord of Lordes'; and as Dauid seiþ in þe Psauter: Magnus
Dominus et laudabilis, et cetera. Þat is: 'He is a gret Lord' þat of
himself so lowe in staat of a litel child to 'take þe forme of a
seruaunt', as Poule seiþ to Philip.[2.7]. Of þis blesside child
spekeþ Ysaie þe prophet, seyinge: Puer natus est nobis, et filius
datus est nobis, et cetera. þat is: 'A child is born to vs, and a sone
And þus, in þis eyteþe day, þat was þe day of circumcisioun
as þis gospel seiþ, þe name of þe child was clepid 'Jesus',
whiche was clepid of þe aungel tofore he was conceyued in his
moderis woombe. But heere men musten vn[der]stonden þat
was not first clepid and assigned of þe angel, as it semeþ þat þe
gospel meneþ, but it was nempned of þe Holi Trinite wiþoute
ani bigynnnge, as þe prophete Ysa[ie] seide: Vocabitur tibi
nomen nouum, quod os Domini nominauit. Þat is: 'To þe schal be
clepynge of þis angel and of his parentis boþe was not ellis but
a pronuncynge, declarynge, eþer openynge þe clepynge of God
tofore. Riȝt so, þe asoylyng eþer byndyng of prestis heere in
Cristis cherche is noȝt ellis but a schewyng bi certeyn euidencis
þat suchon is eþer bounden eþer assoiled of God tofore.
þynkeþ it were necessarie for to k[nowe] whi þat cristen men
halewen þis dai so hiȝli eueri ȝer, as it comeþ aboute. For þe
declaracion of þis matere, men musten vnderstonde þat neþer
custom of þe Olde Lawe is cause whi þat cristen men halewen
þis dai. Þe firste cause were ouer lewid; þe seconde is also now
no cause. For, as Seint Poule proueþ in his pistole to þe
Galatheis, after Cristus deþ and general publicacion of þe
specialli circumcision voide bi þe comynge in [of] baptem, for
baptem ȝeueþ al þat circumcision ȝaf and miche more, for it
ȝeueþ more plenteuosli grace and entree anon into þe blisse of
heuene.
resonable þis dai is halewid amonge criste[n] men:
Oon is for þis dai is þe vtaues of þe birþe of oure Lord Jesus
Crist, and ȝef men make solempne þe vtaues of oþer seyntis
eþer halewes, miche more resonable it is to make solempne and
Anoþer cause is þis: for þis dai oure blesside Lord Jesus
schedde oute þe firste blood of his tendir bodi to paie ernest of
þe raunsum for mankynde, whiche he paied after fulli on þe
Goode Fridai in his passion. And þis is a blessid cause þis dai
in ȝildyng þankyngis to [h]is blessid Lord for his grete
kyndenesse and loue.
But heere ȝe schulleþ vnderstonde þat fyue tymes, and in fiue
placis of his boodi, we reden þat þis blessid Lord schedde
sixte tyme after þat he was ded. And so he paiede þis raunsum
at sixe payementis. Noȝt for he was not sufficiente to paie hit al
atones, eþer for o dayes payment was not sufficient but ȝef he
had paid so myche, for þe leeste drope of his blod was sufficient
fold moo. But it was don for to ȝeue vs oute of musure grete
cause and matere to loue hym for euere.
Þe first payment was, as I seide bifore, þis dai
eyte dayes of age schedde his blood in his tendere lyme. In
of clannesse and chastite, and for to refreyne vs fro al maner of
lecherie in þouȝt, word, and dede; seþþe he þat schulde neuere
haue luste to any synne, ȝet he suffride so gret peyne in þat
membre in whiche men fynden most stirynge to þat synne.
þus: Sint lumbi vestri precincti, et cetera. Þat is: 'Be ȝoure
reynus gurd eþer refreyned' fro alle maner lecherie, boþe of
bodi and soule.
Þe secounde paiment whas whanne he knelyng preyede to
þat tyme, as Lu[ke] makeþ mynde, he preiede so hertili þat his
swot was maad as dropes of blood rennynge doun into þe erþe.
In þis also he ȝaf vs gret matere of loue, and also gret ensample
to traueile bisili, wiþ deuocion in preier, for oure owne synnes,
also þat we be not ouercomen þorouȝ temptacions of oure
enemies, seþþe he þat was clene wiþouten synne, and so hadde
no nede to preie for his owne synne, trauailede so sore to preie
for vs, his seruantes. And þerfore he conceileþ vs in þe gospel,
'Wakeþ and preieþ, þat ȝe entre not into temptacion.
Þe þridde payment of þis blessid raunsum was þat tyme
whanne his cloþes weren strept of his blessid bodi, and he so al
nakid was bounden to a piler, and wiþ scharpe schorges so
þat 'fro þe toppe of þe hed', as [Isaiah] þe prophet seiþ, 'non
hool place was founden in him doun to þe sole of þe foot.' In
þis dede ȝet he schewide to vs more largere matere of loue, and
also gret conforte and lernynge to suffre wilfulli gret penance in
heuene, seþþe he [þat] was clene wiþouten synne so wilfulli
suffride for oþer mennes synnes. And þerfore he conceileþ vs
himself in þe gospel to penance, seyinge þus: Penitentiam agite;
appropinquabit enim regnum celorum. Þat is: 'Doþ penance; þe
Þe fourþe payment of þis blesside raunsum was maad at þat
tyme whanne þe cursede mynistres of Pilate token a coronne of
scharpe þornes wriþen togidere and, in scorn of his kyngdom and
in stide of a corowne of golde, presten doun on his hed,
into his iȝen, and so doun into al his face. And so, what þoru
þis blood and þoru þe cursede spittynge of here mouþes into
his blessid face, he þat was tofore þe fairest in schap tofore al þe
children of men
In þis dede also, oure Lord Jesus Crist schewide to vs a gret
matere of loue, and also gret ensaumple of mekenesse, þat we
schulden noȝt be prouȝte, for no bieute of bodi, ne faire fetures
of face, for a litel sikenesse eþer disese mai sone make it fade
(Prouer.[31.30]): Fallax gratia et vana est pulcritudo. Þat is:
'Deceyuynge grace and a veyn is fairenesse.'
Also, in þis blessid dede God techeþ vs þat for no spiritual
neþer temperal dignite, estaate, ne power, we schulden not lifte
þe bettere eþer þe worþiere þerfore doynge wronges to oure
sugetis bineþe vs; but mekeli knowleche vs self as oon of hem,
þouȝ God eþer Fortune haþ sette vs in suche estaat. And
þerfore seiþ þe Wise Man: Rectorem te posuerunt? noli extolli,
gouernour? Be þou noȝt enhauncid, be þou in hem as oon of
hem.'
Þe fifþe payment of þis blessid raunsum was maad whanne
þe blesside hondes and armes of oure Lord Jesus Crist weren
þoru oute hem into þe tree, and oute of þe woundes, as oute of
grete goteris, largeli þe blood ran oute on eueri side.
In þis blesside dede oure Lord Jesus Crist ȝet also schewide
to vs alle a gret matere of loue, to sprede þus abrod his riȝt
boþe of his frendes and also of his enemies. And in þis
he ȝaf to vs ensample to naile fast oure hondes wiþ þe drede of
God fro al maner of sleynge and wrongful smytynge, extorcions,
robberie, and lecherous handelynge,
displesynge of God and harmynge of oure breþeren; but to
strecche out eþer to loose oure hondes into large almesdedes to
oure pore breþeren, and euere redi to wirche wiþ hem sum
good and profitable werk and so doyng to ablen vs self to ete of
suche, witnessynge Dauid in þe Psauter, seyinge þus: Labores
manuum tuarum quia manducabis, beatus es, et bene tibi erit. Þat
is: 'For þou schalt ete þe traueiles of þyne hondes, þou schalt be
blessid, and it schal be wel to þe.'
was after his deþ, whan oon þat was left of þe knyȝtis wiþ a
scharpe spere openede his side and cleef his herte atwo, out of
whiche wounde cam oute þe laste blood and watir also þerwiþ.
In þis blesside payment and ouerpassynge kyndeli dede, he
dede he schewide to vs þat for al his benefetis þat euer he dide
to man, and for his grete trauaile and peyne in his blesside
passion, he desireþ non oþer reward but þe hool loue of oure
herte, and þerfore he seiþ þus: Fili, prebe mihi cor tuum. Þat is:
Also, in þis blesside dede he ȝaf vs ensample þat we schulden
haue an open herte and noȝt closid, þoru verrei pite and merci,
forȝeuyng to oure breþeren þat haue trespacid to vs, as he let
opene his herte to haue mercy vpon vs. And þerfore he
misericors est. Þat is: 'Beþ merciful, as ȝoure Fadir is merciful.'
And þus, as it is sumwhat schewide in þis schorte processe,
in þese sixe maneris and in þese sixe tymes Crist schedde out
his blesside blood to paie þe ful raunsum for mankynde, of
hooli circumcision in ernest of þis worþi price, for whiche
trewe cristen men haleweþ [þis dai] euery ȝere as it comeþ
aboute.
And riȝt as þe Jewes weren bounden to bodili circumcision
flesch, as þe texte seiþ (Ge.17.[14]): Masculus, cuius caro
prepucij circumcisa non fuerit, delebitur anima illa de populo suo.
Þat is: 'A knaue childe, whos flesch of his ȝerde schal not be
circumcidid, þat soule schal persche from his peple), so cristen
is, a peyneful kuttynge awei of al maner of synne þoru verrei
penance doynge, er þei passen ouȝt of þis world), seyinge Crist
hymself, ȝeuer of þat lawe, in þis manere: Nisi penitentiam
egeritis, omnes peribitis. Þat is: 'But ȝef ȝe do penance, ȝe
be don bi lawe til after fulfullynge of þe vþi daies in þe eiteþ dai,
riȝt so þis gostli circumcision (þat is, clensynge of synne þoru
verrei penance) mai neuer be wel don til after vþi gostli daies
ben fulfillid, and so in þe eiteþ gostli dai.
is abhominacion of synne. Þe
aȝen to synne. Þe fourþe is trewe schrift of synne. Þe fiȝfþe is
hooli fastynge. Þe vj is deuoute preyynge. Þe seueneþe is
charitable almesdede doynge. Þe 8 dai is good perseuerance in
And whan a man haþ fulfilled alle þese 7 gostli daies, and is
comen into þe eiteþe dai (þat is, into perseuerance), þanne he is
able to be circumcidid gostli -- þat is, to be clansed of alle
maner of synne, and so to be euerlastyngeli saued in heuene,
doynge mai be clepid Jesus, þat is as myche for to seie as
'saueour', for in þis manere he is cause of his owne sauacion.
And for to schewe verili þat þis sentence is true, Crist seiþ
himself, þat mai not lie: Qui perseuerauerit in finem, hic saluus
schal be saaf.'
God, for his endeles mercy, as he was þis dai circumcidid for
vs bodili, ȝeue vs grace in þis manere to be circumcidid gostli,
þat he mai clepe vs alle bi name, seynge in þis wise: 'Comeþ, þe
to ȝou araied fro þe bigynnyng of þe world.' To whiche
kyngdom he brynge vs at þe endynge, þat ordeynede it for vs
tofore þe bigynynge. Amen.
Whoso wole trete lenger of þis matere of eyte dayes, he mai
[C]vm natus esset Jesus, et cetera. Þis gospel gostli men moun
vnderstonde þus: þat oure Lord Jesus Crist is euery dai born
gostli in Bedleem
of bred') boþe þoru true techinge of þe word of God and
wirchyng of þe Hooli Gost enspirynge mennes soules, þoru
grace þei bersten oute into meritorie dedes acordynge to þe liȝf
and techyng of oure Lord Jesus Crist.
'In þe daies of Heroude'. Þat is, in þese daies specialli, in þe
vnbounden and most power haþ among þe peple, in whiche
tyme Heroudes, þe fend intruser and not trewe eire, regneþ in
þe lond of biheste -- þat is, in cristen mennes soules, to whom is
bihote þe kyngdom of heuene, whiche ben coldid þoru enuie
Poule seiþ.
Þese þre kynges þat camen fro þe eeste to Jerusalem þoru
ledynge of a sterre (whiche aperide to hem and ladde hem in
hire pilgrimage to seche Jesus, boþe God and man, Kyng of
þis world whiche, þoru sad bileue as \in\ þe Hooli Trinite,
Fader, and Sone, and Holi Goost, and true wirchynge in word
and dede, schulde be kyng, gouernyng his owne soule wiþinne
forþ to þe wirschipe of God, and eueri oþer cure bodili eþer
Þe sterre þat ledeþ hem toward Jesus fro þe eeste mai be hire
bileue whiche þei take first at baptem, whiche mai wel be clepid
þe eest, where þe sunne first ariseþ, for þere springeþ first to
hem þe dai of grace after þe niȝt of original synne and actual
see Jesus, boþe in his godhede and in his manhede. And, riȝt as
þe kynges hadden neuer come to þe presence of þ[e] blessid
child ne but bi ledyng of þe sterre, so 'it is impossible wiþouten
bileeue', as Seint Poule
regnede, þe sterre no lenger aperide to hem. Jerusalem is as
myche to seie as 'siȝt of pees'. Riȝt so, whan [a] man haþ siȝt
and reward to þat pees in whiche Heroudes þe deuele regneþ
and norischeþ (þat is: pees in synne, meytenynge hem þerinne,
foormed bileue is awei fro hym, for eueri such pees is synne
dedli, and 'þer is bileeue ded', as Seint Jame seiþ.
Þat þese kynges axedon in Jerusalem of þe birþe of þis child
whan þe sterre failede hem, bitokeneþ whan þe bileue of a man
þei schulden axe bisili in hooli cherche (þat is, of suche men of
hooli chirche þat han knowynge of þe Scripture of God) and
enquere til þei hadden þe certeyn truþe, wiþoute s[l]ombrynge
or slepyng of sleuþe in synne.
berþe, he was distorbelid, and al Jerusalem wiþ hym, bitokeneþ
þat whan þe feend hereþ þat Crist is born þoru feiþful
wirchynge of a true soule whiche was conceyued tofore þoru
grace, whiche Crist is, Kyng of Jewes (þat is, regneþ in hem
and al þo also þat beþ in reste and pees and delite in synne in
whiche beþ principalli cite in whiche hertis is his restynge
palice, for þe fend is aferd to lese his lordschipe in suche þoru
conquest of swerd of þe word of God whiche Crist
Þat Heroudes made þe prestis and kunnynge men of lawe to
telle þe prophecie of Cristus birþe, whiche drowen not afterward
þerto but þe seculer kynges, bitokeneþ þat þe deuele
stireþ oþerwhile prestis and kunnynge clerkis to seie þe truþe of
þerafter in hire lyuinge, and oþer seculer mennes sauacion þat
leeueþ and doþ þeraftir.
Þat Heroudes cleped priueli þe kynges, and lernede of hem
þe tyme of þe sterre, and after sende hem into Bedleem to aspie
deuele wiþ his priue and sutel wirchynge aspieþ, þoru contynance
in word eþer dede, þe disposicion of mannes soule
wheþer he be saddid eþer vnstable. And ȝef he be vnstable, he
moueþ him to stiȝe into sum hiȝ liuyng to þat ende þat he make
Þat þe kynges, after þei hadden herd þe kyng, wenten fro
hym, and þe sterre, whiche aperid to hem in þe eeste, wente
tofore heere and ladde hem riȝtli to þe siȝt of þe child,
bitokeneþ þat whan a man haþ herd þe entisynges of þe fend
after forsakeþ hym and al his werkes, þe riȝt bileeue þat he first
took in baptim wole go tofore him and redili lede him to þe
grace of oure Lord God, which makeþ him to haue wiþ gostli
siȝt of þe manhede of oure Lord Jesus Crist, and of al his
Þat þe kynges entriden into þe hous honoureden him,
bitokeneþ þat whanne a man haþ grace and gostli siȝt of al þis
of þe birþe of oure Lord Jesus, boþe God and man, þat he goo
into his owne conscience and priue þouȝt, and worschipe God
litel child of oure kynde to restore vs to oure heritage of
heuene.
Þat þei opende hire tresoures tofore þis child, and not tofore
Kyng Heroudes, bitokeneþ þat þou schuldest neuere schewe þi
wordeli wynnynge which pleseþ þe fend, but oneli to þe
worschipe of God and edificacion of þi breþeren.
Þat eueriche of þese kynges offriden þus to þe child þre
maner of ȝeftes (þat was gold, encense, and myrre) bitokeneþ
at þe bigynnyng, [and] schulde offre gostli þese þre gostli ȝeftes
to þis blessid Lord, whiche is as a child in þis world, þoru
mek
seie a perfite man: lordli, strong, and myȝti to venge all manere
of wronges þat han be don to him here, and no man schal mow
seie nay.
Þe firste ȝefte (þat is, gold) bitokeneþ wisdom of Goddes
lawe, whiche is 'more
wise a prophete wolde not haue loued þe ton bifore þe toþer.
Alle þo þat principalli louen þe wisdom of Goddes lawe tofore
al oþer wor[de]li þyng offereþ to God þis gold þat is þe first
ȝefte.
seculer lawe, or ellis þe wisdom of wordeli worschipe, or of
catel, beþ aboute to bigile þis blessid child as men doþ oþer
children wiþ a counter of stynkynge bras in stide of a nobel of
clere gold. For þe wisdom of þis world is not so myche in
stynkyng bras and most fynest gold; for þe comparison bitwene
hem two is as bitwene folie and wisdom, as Seint Poule seiþ.
But be þ[e]i wel war, þouȝ he be a child in persone of his
manhede, he is þe wisdom of þe Fadir in his godhede, and
Þe seconde presaunt þat þou schuldest offre is encense. And
þis offryng, if it schulde be pleasaunt to God, it bihoueþ to
haue þre condicions:
Þe firste is þat it be for gostli þyng, whiche is worschipe to
to God for þyng whiche was not worschipe to God ne pro[f]ite
to his soule, it was not graun[t]id him of God, alþou þat he
hadde tofore grantid to his disciplis: 'whateuer þyng ȝe schullen
axe my Fader in my name, he schal ȝeue to ȝou.' Euery
Jesus name, whiche bitokeneþ "saueour'. But Salamon, whan
God put in his chois þre þyngis, summe bodili and summe
goostli, for as miche as he chees wisdom and discrecion to rule
his peple, was gostli þing to worschipe of God, helþe of his
alle. So, axe þou first gostli þyng, and God wole grante to þe al
bodili þyng þat is nedeful to þe: Primum querite regnum Dei, et
cetera.
Þe secounde condicion is þat it be do lastyngli, as Seint Jame
and, so beo not granted to þe, þat þou cese of þi preier, but þat
þou continue þerynne til þou gete. Not for þis ende God
desireþ þis continuance, but bi manie curiouse and piteouse
wordes he wole be þe raþer bowid to graunt[e]n; for,
wole grante. But he desireþ to see þe encrecynge of oure good
wille, whiche was wel schewid bi þe womman of Chanan þat
preiede lastyngli for þe helþe of hire douȝtere, and sparid noȝt
for no schame ne reprof, and þerfore at þe laste sche hadde fulli
Þe þridde condicion is þis: þat preier be maad in charite, for
wiþouten þat is no þyng worþ þat we don here in erþe, as Seint
Poule seiþ: Si linguis hominum, et cetera. Hit fareþ bi preier þat
is maad in charite, as Crisostom seiþ, as doþ bi encense þat is
swete to alle men þat beþ aboute. Riȝt so, preier maked in
charite: þe vertu þerof is born vp bi angels into þe siȝt of God,
as it is seid in Thobie,
seyntis. But riȝt as encence put on dede colis liȝþ ful hool and
oure blesside Fader, Jesus, whanne he tauȝte vs to preie, for he
wolde oure preiere were effectuel, he sette in oure preiere a
clause of charite whanne he seiþ 'forȝeue vs, as we forȝeuen to
oþere.'
childe is mirre, þat is "mynde of þe deþ.' Mirre is a bitter þyng
whos kynde is to kepe a ded bodi fro rotyng. So, mynde of
mannes deþ is ful bittere, as þe Wise Man seiþ: O mors, et
cetera, and kepeþ hool þe goostli body of þi gode werkes þat it
Man: Fili, memorare nouissima, et cetera. Biþenke þe þat þou
must nedis die. Biþenke þe þat þou wost not whanne þou schalt
die. Biþenke þe þat þou wost not what deþ þou shalt die.
Biþenke þe þat þou wost neuer after þi deþ whider þou schalt
þridde offryng t[o] God
Þat after þe offryng of þese kynges þe angel of God warnede
hem in her slepe þat þei schulden not turne aȝen to Heroudes,
but bi anoþer wei þei schulden turne aȝen into her cuntre,
offrynges, as I haue bifore schewid, his gode angel þat is
bitaken to hym fro his birþe wole enspire him and warne him
graciously whanne he resteþ him in vertues lyuynge fro werkis
of vices, as men doþ in sleep fro werkes of bodi, þat he turne
seþþe bi sorwe of herte and schrifte of mouþe, but bi anoþer
wei turne into his cuntre. Þat is: ȝef he came bi Heroudes (þat
is, þe fend) bi pride, turne anoþer wei bi mekenesse. Ȝef bi
wraþþe, turne awei bi pacience. Ȝef bi enuye, turne awei bi
glotenie, turne awei bi abstinence. Ȝef bi ydelnesse, turne
aw
turne aȝen into þe cuntre bi anoþer wei, þat is: chastite. And ȝef
þou go þese weyes, þou schalt neuer drede þis cursede tiraunte,
errynge drawe into þyn owne cuntree (þat is, þe blisse of
heuene), of which, ȝef þou þus doo, þou schalt be eire to þe
hiȝe emperour, þe Fader of heuene, and so a gostli kyng and
euene eire, as Seint Poule seiþ, wiþ oure Lord Jesus Crist, his
rode tree. Amen.
mane conducere operarios in vineam suam (Mt.20.[1]). 'Þe kyngdom
of heuene is like to an housholdere þat wente oute firste in
þe morewetide to hure werkmen into his vyneȝard', et cetera.
been here wandrynge in þis wei, for þe hure of þe hiȝe blisse of
heuene þat God haþ bihiȝte to alle suche; and also to haue a
tristi hope: þouȝ we haue misspendid oure tyme, ȝet naþeles,
and we ben founde his trewe seruantes in oure laste age, we
Þis housholder þat þis gospel spekeþ of is oure Lord God,
whiche haþ an housold of þre stagis -- þat is, heuene, erþe, and
helle. And his meynee beþ heueneli and
creaturis þat, as Seynt Poule seiþ (Phil.2.[10]), schullen bowe
In heuene beþ ouercomeris, as angels and hooli soulis. In
helle beþ þei þat ben ouercome, as fendes and soules þat ben
ouercome bi hem. And we beþ ordeyned heere in erþe, in þe
middel, to fiȝte wiþ oure enemies, and stryue to ascende to hem
helle bineþe.
Alþouȝ Seynt Gregorius
hooli cherche, and [bi] þese houres þe diuerse ages of þe world
fro þe firste man into þe laste: as from Adam into Noe, fro Noe
Dauid, fro Dauid into Transmigracion, fro Transmigracion
into Crist; fro Crist into Dai of Dome, and in alle þese ages
God clepede wircheris into his vineȝerd (patriarkis, and prophetis,
and prechoures of his lawe); naþeles, after þe sentence of
men: 'for þe wircheris þerinne ben men, and þerfore [þis
vyneȝerd is riȝtwisnesse], in whiche ben sette diuerse spicis of
riȝtwisnesse as vines: þat is, mekenesse, charitee, and pacience,
and oþer goodes wiþoute noumbre, whiche alle ben generalli
Þis vineȝerd God haþ maad in mannes soule whan he made
him like to þe Trinite, whiche is verrei riȝtwisnesse, þorouȝ
resoun, mynde and wille, bi whiche he haþe [knowynge boþe]
of good and euele.
agis of hire liȝf, as in diuerse houres of þe dai, stondynge in þe
market or chepyng of þis world, in whiche is miche byinge and
sellynge and deceite of hire breþeren as custummabli falleþ in
such place, as Seynt Jon seiþ: Totus mundus in maligno positus
Summe he haþ clepid
Nicholas, and oþer diuerse, and summe in ȝonge wexynge age,
and summe in mannes age, and summe in eelde, and summe in
þe laste ende of hire liȝf, into þis vineȝerd of riȝtwisnesse, to
God.
Þe hure þat þis Lord haþ bihiȝte hem for hire daies iorne (þat
is, for þe trewe trauaile of þis liȝf) is a peny, þat is: þe
euerlastynge blisse of heuene, whiche mai wel be likened to a
for þe blessid siȝt of þe kyngis face þat is in þat peni, and also
for þe Scripture þat is þerinne, þat is: þe Booke of Liȝf, in
whiche al þo þat schullen see þat siȝte beþ euerlastyngli writen.
Þat in þe elleueþe houre þis housolder fonde summe stondyng
here al dai idel?] to wham þei answeriden: 'For no man haþ
hurid vs', bi þese in þe elleuenþe hour þat God fyndeþ
stondyng idel moun vnderstonde olde men in hire laste age,
whiche han stonde idel al hire liȝftyme and neuer wrowten in
'Synful men,' seiþ Crisostom, 'beþ not idel, but ded; but he
is idel þat wircheþ not þe werk of God. Ȝef þou take [a]wei oþer
mennes godes, þere þou art not idel, but ded; but ȝef þou take
not awei oþer mennes goodes, and naþeles
Take þou not awei oþer mennes godes, and of þyne owne ȝeue
to pore men, and þenne þou worchest in þe vineȝerd of God þe
vine of mercy.
'Ȝef þou art drunke and art in delicis, þou art not idel, but
and drynkist, þou synnest not, for þou etist not euele; naþeles,
þou art idel, for þou worchest not þe vertu of fastynge (þat is,
almes). Wolt þou not þerfore be idel? Faste, and þat þou
schuldest ete on þe dai, ȝeue it to [þe] vnmyȝti man, and þou
'Also, ȝif þou dost lecherie, þou art ded and not idel. Ȝif þou
haue þi owne wife, þou synnest not; naþeles, þou wirchest not
þe vertu of chastite. Wole þou not be idel? If þou be wiþoute
wife, seche þou not a wife; ȝif þou be a widue, seche þou not þe
ellis, ȝef þou haue a wife, I schal shewe þe how þou schalt
wirche þe vine of chastite: kepe þe fro þi wife in hire priue
sikenesse, and whan she is grete wiþ childe, whanne also it is
hiȝ feste dai, and in bedenfastynge dai, after þe commaundementis
of þe apostele.
'Also, ȝef þou art enuious to þi bettere, þou art not idel, but
ded. Ȝef þou enuiest not, [and naþeles þou ioiest not, þan] þou
art idel; þerfore, not oneli enuie þou not, but haue þou ioie of þi
bettere, and þan hast þou tiled þe vyne of goodwille,' or of
Þe cause whi þat suche maner men haue stonde ofte tyme in
þe market of þis world idel is for no man haþ hured hem (þat is,
hire prelatis and hire curates, whiche schulden be þe bailifes of
God to hure his werkemen into his vyneȝerd), neþer wiþ good
commyn peple, neþer wiþ trewe techyng of Goddis lawe of
whiche þei hadden no knowynge, or ellis ful litel, and of þat
litel þei weren ofte stoppid bi þe gobet of talwe (þat is, worldeli
muk) þat was þrowen in hire mouþ so þat þei weren as houndes
sugestis, bi whiche þei schulden be confortid to wirche in þe
vyneȝerd of riȝtwisnesse for hope of reward of þe blisse of
heuene.
But þat þe housholdere seide to hem: 'Gooþ into my
for vnkunnynge [and] necligence
hire office, naþeles God, of his grete curtesie and merciful
grace, faileþ not to his peple wiþ priuei inspiracion to bidde, or
þei passe oute of þis world, at alþerleest in þe last houre, to
O, þou merciful Lord, þat so tenderli louest þi peple þat þou
bouȝtist wiþ þi blood þat, þouȝ alle men hem faile, þou failest hem
not at nede!
'Whan þe euentide cam, þe housholdere seide to þe procuratur
hire mede, bigynnynge at þe last vnto þe first".'
Þe euentide mai be vnderstonde þe g[e]neral Day of Dome,
for þat schal be þe last dai, as þe eue of þis world.
Þe procuratour of þis vyne mai wel be vnderstonde [he] þat
Jesus Crist, Goddes Son of heuene, þat euermore procureþ
oure profite tofore his Fadres face. To him þe Fadir haþ
grantid fulli þe dome in þat dai (Omne iudicium dedit Filio,
Jo.5.[22]) and to rewarde his werkmen þat wircheþ in his
Þat he bigyneþ at þe laste to rewarde first mai be vnderstonde
þat summe of þoo þat bigynnen to trauaile in þe
vineȝard first in hire laste age morneþ and wepeþ so enteerli for
þei han dispendid in idel so her
in loue in þat litel tyme þat þei ouerpassen many oþere þat
bigunne in her childehoode, as Marie Magd[elyn], Seynt
Poule, Mautheu, and mony oþere. And of suche Seynt Gregorius
vnderstondeþ þis texte of þe gospel þat seiþ: Maius
as sone or sonnere as summe oþer þat traueliden fro ȝouþe.
Or ellis hit mai be vnderstonde þus: þat God seiþ þese
wordes to conforte hem þat first bigynnen to serue God in her
laste daies, þat þei dispeire not to be rewardid for her schort
Oþer þus it mai be vnderstonde: to schewe houȝ grete þe
merci of God is aboue alle his werkis; for it is oneli of þe grete
grace and mercy of God to rewarde so fulli so schort and litel
traueile, and so no man haþ cause of dispeire, but matere of
receyue.
Þis grucchynge of þese [first] werkmen aȝen þe laste mai not
be vnderstonde here an enuyous wille or indignacion þat men
schul haue in þe Dai of Doom for þe gracious reward of hire
be saued, for þanne þei weren out of charite, whiche is þe bride
cloþ þat eueri man muste haue þat schal come to þat feeste, but f.
eche of hem schal be ioieful and
Seynt Gregorius seiþ þat þis grucchynge is not ellis but a
grete mercy, bounte, and grace of oure Lord, þat rewardeþ
eche man iliche, boþe firste and laste, þe peni of euerlastynge
blisse.
But here þou schalt vnderstonde þat not eche man haþ iliche
þere be] more or less proportioned þerafter.
But as to þe euerlastyngnesse of blisse, whiche is vnderstonde
bi þis peny for þe roundenesse whiche haþ non eende,
eche man schal be iliche ry[u]e, boþe he þat comeþ in age and
heere in þis gospel bitwene þe lord and his werkemen is not
ellis but þe priue spekynge of God in mennes soules.
Or ellis it mai be vnderstonde þus, as anoþer glose seiþ:
suppose þat þei wolden grucche or myȝten grucchen, whiche
housholdere dide vniustli wiþ hem. For to him þat cam first,
hee quytt him his couenaunt, and more myȝte he not axe, bi
lawe ne bi resoun; and him þat came laste, he rewardide him of
his grace. And þat þat is gracyousli grauntid, no man ouȝte
godnesse, for it is lefful of a mannes owne to do what him likeþ.
And þus oþerwhile: þei þat ben lattere clepid to grace schul be
raþer rewarded in blisse, for ofte þei þat ben clepid in þe last
houre departeþ sonnere hennes þan þei þat comen in ȝouþe,
But heere miȝten summe seyn: 'I here bi þis parable þat,
boþe first and laste, alle þei hadden þe peny; and so it wolde
seeme þat alle men schulden be saued'. But þe last worde of þis
gospel answereþ herto: 'Mani men ben clepid, and fewe ben
age, many in mannes estaat, and mani in olde age, and mani in
þe last eende, 'beþ clepid', summe bi prechyng, summe bi
reedynge, summe bi good conseilynge, summe bi priue enspirynge,
summe bi prosperitee, summe bi aduersite, to blisse
make þat þei moun be chose. And so defaute is not in God in
whom is alle goode, for and he wolde not þat þei come, he
wolde hem neuer clepe, for þat were but a deceite, and so dide
he neuere.
vineȝard ben þre maner of werkfolk wiþ diuerse occupacions,
so in þis gosteli vineȝerd beþ also þe same:
Þe first beþ þo þat remouen
rotis, and after leien to dunge and newe erþe, to make it þe
moun be vnderstonde bi þe lowist estaat of holi chirche, þat is:
þe comyne peple, whos occupacions stondeþ in grobbyng
aboute þe erþe, as in erynge, and dungynge, and sowynge, and
harwynge, and oþer ocupacions þat longeþ to þe erþe. And þis
falsede, or grucchynge of hire estaat. And þis mai be þe roote,
for þis was þe first degree þat longeþ to alle men; and þus wiþ
hire trwe labour þei schul bere vp and susteyne þe oþere tweie
parties of þe chirche, þat is: knyȝtes and clerkis.
olde erþe mai wel be vnderstonde openynge of þyn herte, in
whiche schulde stonde þe rote of riȝtwis dedis, wiþ trewe
confession of þi synnes and doynge awei þe olde conuersacion
of þi erþeli and synful liȝfe, and leie þerto dunge of scharpe
disciplynes, and oþer dedes of penaunce.
Or ellis leie þerto anoþer maner of dungynge, þat is: an
entiere remembraunce of þi mescheues and wrecchid
Anentis þi bodi: how viliche, houȝ vnmiȝti, how careful þou
murþe. Afterward, what þou art, and what þou schalt beo at þe
ende: þou art but a sac ful of dritte, keuered vndir cloþes; and if
it were turned outweis þat þat is wiþinne, he þat most makiþ of
himself, þe world wolde sette [him] at nouȝt. Afterward,
it, what at þe ien, what at þe nese, what at þe mouþe, also what
at þe eren, and what bineþe in oþer priue places. Þis is no
poynt of pride, if it be wel ipreued!
And þenke also on þin eende: how peineful it schal be,
vnsoteli to hem þat sitteþ aboute. Whan þou art deed, þus
delfeli doluen þou schalt be, and iwastid wiþ wormes, be þou
neuer so worþi!
Wiþ þe mynde of þis matere, þou mai make good dunge to
leie to newe erþe þat nedeþ also, þat is: goodwille to wirche wel,
for þat mai not wante.
Þe seconde maner of werkfolk in þis vyner ben þese þat taken
vp þe vyne fro þe ground, þat breres and wedes
stiffe trees forkid [aboue], and wiþ oþer longe trees leide on
hem, miȝtili bere hem vp so þat þei moun wiþoute l
growe and bere her grapes. Þese moun be vnderstonde þe
seconde partie of þe chirche, þat is, þe cheualrie whiche, bi þe
Ro.13.[1]: Omnis potestas a Domino Deo est; þat is, þe grete and
forkid stif [trees] þat I spak of, whiche þat oo suyche is þe loue
of God, þe toþer of her breþeren) and bi helpe of þe longe tree
þat is leid aboue, (þat is, for hope of þe blisse of heuene),
and oppressid wiþ breris and wedis of weiward and worldeli
tirauntis. For so vnderstondeþ Crisostom bi 'busches of breris'.
For riȝt, he seiþ, as vnder busches of breris is no refreschyng of
schadue, beestes for to reste hem vnder, as vnder oþer trees,
biside a good man, boþe good men and euele moun take reste',
but biside suche tirauntes, none moun reste but if it be suche
venemous bestes as þei ben, oþer ellis 'addres (þat is: fendes)
whiche han her couches in hire hertis'. And if a seeli good man
hem, þei faren bi him as þe busche of breris dooþ bi a scheep,
[for] if he reste him bi [it], [it] pulleþ him and pileþ him while
he ouȝt haþ.
To þe office of þe þridde werkmen þat wirchen in þis
into wilde branches and bere his frute þe worse. And bi þese
moun be vnderstonde þe þridde degree of þe chirche, whiche
beþ: prelates and prestes, to wham it longeþ, if any wantunnesse
or wildenesse of synne þat groweþ of mennes herte
frute, in himself or ellis in his breþeren bi euele ensample
ȝeuen, wiþ scharpe bitynge sentencis of Holi Writt or, if nede
axiþ, wiþ censures of holi chirche (þat is: wiþ scharpe punischyngis),
to kutte hem aweie, and seþþe after to lede hem forþ
hemselfe, and seþþe bynde hem togedere to hope of blisse wiþ
þe bond of pees in charitee.
Þese þanne beþ [þe] þre manere of officers þat longeþ to
kepynge and meyntenaunce of þis vyneȝard, if it schulde be wel
faste as þese þre ben aboute to kepe þis vine, þer ben oþer þree
whiche ben aboute niȝt and dai to destrue þis vine, whiche ben
þe world, þe flesch, and þe fende, of whiche þre spekeþ Dauid,
in þe Psauter, þere he þus spekeþ of þe vine and seiþ:
eam, et cetera. Þat is: 'Alle þat gon bisides þe wei han plokkid
aweie þe grapes. Þe wilde boor of þe wode haþ wrotid it vp, or
cast [it] out of hire place, and þe singuleer wilde beest haþ eten
it vp.'
couetus men, for þe weie toward þe blisse of heuene is þe
commaundementis of God, and alle suche goon bisides þe
weie, for þei maken hire goodes hir God, and so doþ maumetrie,
as Seynt Poule seiþ: Auarus, quod est idolorum seruitus, et
suyngeli to alle þe oþer. And alle suche plocken aweie þe grapes
of hire goode werkes of kynde, whiche þei wirchen ar þei ben
ripe; for wiþoute good bileue, whiche þei wanten, þei schul
neuer ripe to any profite to hem, as Seynt Poule seiþ to
[Þat is: 'Wiþouten feiþ it is impossible to plese God.']
Also, suche wordli couetouse men plockeþ aweie þe grapes in
hire breþeren as if faderles children, or any oþer widues, or any
oþer persones, ben put awei fro hire due eritage, hire lond, or
weren restored truely þerto. Þenne, if any true man of concience
bisie him here aboute, þenne þese grapes bigynneþ to
put oute a litil. But þese wordeli men, as I seide, þat gon
bisides þe wei wiþ hire bodeli muk (whiche is hire God, þat
to meyntenouris in cuntre, to cisouris), for seluer selleþ hire
soule þat þei plocken of þe grape or it be ripe, þat þei moun
neuer keuere, ne come to hire riȝte [ripyng].
Þe same it is als
of þis vyne wolde þat suche weren delyuered; but þei þat goþ
bisides þe weie plocken of þe grapes, and sleeþ suche wiþ hire
sotel craft, and seyn þat it is riȝte.
In þe chirche also is þe same caas, if men loken wel. If a
325 prelacie or a personage be voide of a pastour, or any oþer cure
þat nedide of an hed, Goddis
seiþ, þat whos were most mekid and lest settid bi þe world, bi
fre eleccion of þe cherche or patrons presentacion, schulde
haue such cure to saue mannes soules. Þanne, if any suche be
perfiȝt persone, þenne bigynneþ þis grape first for to growe.
But þei þat goþ bisides þe weie, as I seide bifore, plocken awey
þe grape of riȝt þat it may neuere be ripe (wiþ symonie of
seluer, or wiþ lordis ceelis) and, in stede of a good man, sette a
worlde is þe firste enemy þat is aboute to destrie þis vyneȝerd.
Þe seconde enemy is þe boor of þe wode, þat is: mannes
flesch. Þe boor of a wode is more wylde þan þe boor of þe feld;
so mannes flesch, but if it be rulid vndur resoun of Goddes
To þis boor may mannes flesch wel be likened, for þre
propurtees þat longen to þe boor whiche moun be likned to þre
synnes þat comen of þe flesch: first, a boor smyteþ sore wiþ his
tusckis þat stonden in his mouþe; þe seconde is þat he wole
haþ a foule stynkynge sauur where he goþ. And bi þese moun
be vndirstonde glotenye, sleuþe, and stynkynge lecherie.
First I
his mouþe. So þe glotoun, whan he is drunke, is þanne hardy to
God, wiþ grete and horrible oþes whiche þanne ben [rife] ynow
in his mouþ; and seþþe his breþeren, wiþ foule sc[h]rewide and
slaundri wordis, lying and cursynge, he smyteþ and spareþ
noȝt. And þus wiþ þe wrot of his mouþe he turneþ vp þe vine,
Þe seconde condicion of þis boor is þat he wol gladli reste
him in slowis. And bi þis mai be vndurstonde þe seconde synne
þat comeþ of þe flesche, þat is: sleuþe. For whose wol not
laboure his office þat longeþ to him in þis vyneȝerd, þe breris
þerof but wexe al awyldid. Þerfore seiþ þe Wise Man
(Prouer.24.[30-31]): 'I wente bi þe slowe mannes feld and I
fond it ful of breris and of þornus' -- þat is, of schrewde þouȝtis
þat destrieþ al þe vyne.
bi þis mai be vnderstonde þe þridde synne þat comeþ of þe
flesch, þat is: lecherie, þat stynkiþ ful foule in þe siȝt of God;
and wiþ þis [þe] wilde boor (þat is, mannes flesch) turneþ vp þe
vyne of alle riȝtwis werkis. For suchon is boþe prouȝte and
venge him, whan he seeþ his tyme; and he is couetous also, to
mayntene wiþ his lustis; and slouful and glotenous to kepe his
complexion.
vp þat þer mai no gret profite come þerof while þei lyen soo.
aboute to destruye þis vyneȝard.
Þe þridde enemy of þis vineȝard is þe singuler wilde best, þat
is: þe fend. Synguler he is, for þer is no power vppon erþe þat
mai bee likned to his, as Job seiþ in 41 chapitre: Non est potestas
Seynt Petre likneþ him to a rorynge lyon.
And þis singuler wilde beeste gnaweþ vp alle þe grapis or
grene þat groweþ on þis vyne wiþ his þre synnes þat longen
vnto him, þat is: hiȝ pride, wraþþe, and enuye. For, as þe
Si tibi copia, seu sapientia, formaque detur;
Sola superbia destruit omnia, si comitetur.
'Þou[ȝ] þou haue plente of wordeli goodes, and wisdom,
and fair schap of bodi;
And Seynt Gregorius seiþ: 'Whos gadereþ vertues wiþoute
mekenesse', whiche is contrarie to pride, 'he fareþ as he þat
bereþ dust in þe wynd, þat bloweþ al aweie.'
Also, wiþ veyneglorie he eteþ vp þis vyne. For if þou haue
þou noȝt.
Also, wiþ wraþþe and enuye he gnaweþ vp þis vyne of al
riȝtwis werkis
aweie, þat is chef of vertues. For þis witnesseþ Seynt Poule,
Cor.13.[1-3]). 'Þouȝ I speke,' he seiþ, 'wiþ angels tungis and
wiþ mennis boþe, and haue prophecies and priuetees and
science proued, and also riȝt bileeue þat I mai remoue hillis,
and þouȝ I parte alle my godis to pore mennes mete, and eke
my liȝftyme, wiþouten charite' -- þat is cheef of alle vertues.
Þus þis wickide wilde best wircheþ nyȝt and dai to make þe
vyne of vertues voide of alle grace, and letteþ hit of his licour
þat like schulde oure Lord. And þis is þe 3 enuyous enemy þat
Þus þese 3 enemyes of þis vyneȝard of whiche I haue spoke
bifore, þat is: þe world, þe flesch, and þe fend, han longe
trauelid to destruye þe vyne of riȝtwisnesse; and þe þre forseide
werkmen so idel also in hire labour, eche in his degre, þat it is
him now on þis vyne and seie þe wordes of Ysaie, in þe V
chapitre: Expectaui vt faceret vuas; et fecit labruscas. Þat is: 'I
haue abide þat it schulde make grapes; forsoþe it made wylde
grapes
in þis wise: 'Þer is no truþe, þer is no mercy, þer is no
knowynge of God in erþe, whiche schulde be verreie grapes of
þe vyne of riȝtwisnesse, but cursidenesse, and þefte, and
lesynge, manslauȝter, and spousebreche, han iswollen vp; and
wilde grapes þat growen on þis vyne. Weileaweie þe while þat
euere weren þei wrouȝte!
God, for his grete godnesse, grante vs þoru his grace to
wirche so wiseli in þis world oure werkis in þis vyne, eche man
and be alowed [þ]e peny.
þat soweþ wente out to sowe his seed; and while he sowiþ, sum
felde bisides þe weie and was defoulid, and þe briddes of
heuene, or of þe eir, eeten hit.'
þat was sowen, of whiche þe 4 parte made frute, techeþ prelatis
and prestis of þe cherche to be besy euere and not be idel fro
sowynge of gostli seed of þe word of God, þouȝ it profite not
alweie to þe auditorie after hire desire.
persone of þe Trinite, þe wisdom of þe Fadir) haþ expowned
þis gospel as is schewid in þe lettre, and he seiþ: 'Ȝhe clepen
me "Maister" and "Lord", and ȝhe seyn wel, for so I am'
(Jo.13.[13]). And he seiþ in anoþer place, eodem capitulo: 'Þe
disciple þat he be as his maister.'
Seþþe þenne oure Maister þat is þe welle of wisdom haþ
expouned þis gospel, it were a prouȝt presumcyon to any erþeli
persone, [were] he neuere so perfite, in any maner wise to
hoolde we vs apaid.
But tofore þat oure Lord expounede eþer openede his
parable (þat is, his ensample) to his disciples, he criede as þe
gospel seiþ, and seide þus: 'He þat haþ eris of herynge, here
is an excellent goostli vndirstondynge of þe wordes of Crist.'
And þus, bi þis cryinge and þese wordis suynge also is schewid
a greet feruent wille of oure blessid Lord þat he haþ to þe
profite of mannes soule, bi whiche he wolde þat euery man þat
gostli eris, þat is: wiþ þi muynde vndirstonde it, loue it, kepe it,
and wirche þerafter. þerfore he seiþ: 'He þat haþ eeris of
herynge, here he!' For bestis and wickide men heren þe word of
God wiþ þe bodili eeris, as doon true cristen men, but for þei
þerfore þouȝ þei haue eeris, þei haue no eeris of heerynge
þe vndirstondynge and menynge of Crist.
But heere myȝte a man argue aȝen þis sentence bi þe wordis
þat Crist seide after þat his disciplis hadden preied him to
knowe þe priuetees of þe kyngdom of God; to oþer forsoþe in
parablis, or hid ensaumplis.' Bi þis a man myȝte seie: 'It is not
my gult þat I knowe not, or vndirstonde not, for God haþ not
ȝouen it to me.' But Crisostom seiþ 'suche wolden putte þe
for þei knowen not þoo þyngis þat ben harde, but þei sechen
excusacyon of hire synnes. Of suche seiþ þe prophete: Non
declines cor meum in verba malitie ad excusationes, et cetera. "Ne
bowe not myn herte into wordis of malice to excuse excusacions
'Euery vnderstondynge is of þe Hooli Gost, and is of þe
grace of God. But God ȝeueþ oþer maner grace to alle in
g[e]neral in þe firste formynge, and oþer to oþer worþier and
more chosen. To alle men he ȝeueþ a general grace, þat is:
special grace, þat is: knowyng of priuetees of þe word of God,
whiche is vndirstonde bi þe kyngdom of heuene, for it ledeþ to
þe kyngdom of heuene and openeþ it to man. þanne, if þou
wolt dispende þe general knowynge of good and euele riȝtfulli,
priuetees. Ȝhif þanne þou hast hid in þe erþe þat general
kunnynge, hou deseruest þou þanne þis special kunnynge?'
Also, Crisostom seiþ: 'Truþe is not hid in Scripturis, but
derk. Not þat þei schulden not fynden it þat sechen it, but þat
glorie þat fynden it, for þei desireden it, and souȝten and
founden it; into her dampnacion þat fynden it not, for þei neþer
desireden it, ne souȝten, ne founden. Neþer vnknowynge of þe
truþe mai be to hem excusacion of her dampnacion, for þei
Turne we þanne now to þe declarynge or openynge of þis
gospel. Þis blessid Lord Jesus, of whom we han spoke, 'wente
oute fro þe Fadir' (Jo.[16.28]): Exiui a Patre, but he lefte him
neuere, into þis wrecchide world, and took flesch of a maide;
whiche þat was þe erþe in whiche he þreu his seed of þe
gloryous gospel, take it whoso wolde. 'But sum,' he seiþ, 'felde
bisydes þe weie, and was defoulid wiþ tredynge, and turnede to
no profite, but briddes of þe eir camen and eeten it vp.' [Þese it
fend and takiþ it awey fro hire hertis, leest þei leeuynge be
maad saaf'.
Þe commaundementis of God ben þe wey toward heuene, as
Crist seiþ in þe gospel and Dauid in þe Psauter, and whoso
playn wiþ tramplynge of fendes wiþ hire wickide suggestyons
and hire foule þouȝtis wiþ whiche þei traueilon as wiþ tredynge
suche a voide soule. For who þenkeþ not bisili in þe heestis of
þe Lord, he is ydel and voyde in þe siȝt of God, and in suche a
spekiþ of þis matere: Semper aliquid boni operis facito, et cetera.
'Euer doo þou sum good, þat þe fend fynde þe not vnocupied.'
Þanne, if þe word of God be cast into suche a soule, it haþ
noon erþe of goodwille to keuere wiþ þe seed, but lyiþ aboue al
anoon. Not þat fendis moun eete þe hooli word of [God] but,
for as myche as þey wasten þe effect of þe word þat it worche
not in þat soule. And of suche, men seyn in comun prouerbe:
'It gooþ in at þe ton eere and oute at þe toþer.' And þese ben
water held on hire bak, sche schakeþ her feþeres and sche is
neuer þe wettere.
Crist clepeþ heere suche fendes 'briddes of heuene' or
'briddes of þe eir' for as myche as þei hauen alwei þer heuenli
þei been 'briddes of þe eir' for þei been dwellynge heere in þe
eyr amonge vs, and alwey sturynge
brynge hem into þe same synne bi whiche he fel fro heuene.
Þerfore seiþ Job (41): Ipse est rex super omnes filios superbie. 'He
Þe seconde part of þe seed 'fel into stoony lond'. Þat is: hertis
þat han a litil erþe of ioie and good wille whan þei heren þe
word of God, bi whiche it springeþ sumwhat vp; but for þei
haue no moistur of formed bileeue, deuocyon, and loue,
soule. But at þe tyme of prechynge þei han þerto bileeue, and in
tyme of temptacyon þei goon awei þerfro. Þerfore seiþ Marc of
þis matere: 'Anon as þe heete of persecucyon [and tribulacion]
is maad for þe word, þei beþ foule disclaundrid and feyntli
Alle suche þynken ioie oþurwhile for to heere þe word of
God, whiche techeþ vertues as mekenesse, paciense, charitee,
chastitee, and suche oþer and, for a tyme of þe heerynge, han a
good wille to wirche hem in dede. But whanne þe proude man
worschipe, or stie to hiȝe astaatis; or to þe wraþful man is seid a
word aȝens his wille, ȝea! þouȝ it bee of correccion ful helpynge
of his soule; or þe enuyous man seeþ any man fare bettere þan
he or is more worschipid, or holde more wisur; or ellis þe
fetured and feyneþ hem feire chere, anon as
temptacion towchiþ mannes soule, þe word of God drieþ vp,
for it was not rooted faast for defauȝte of moisture.
Þe þridde part of þis seed 'fel among þornes, and þe þornes
þat hereþ þe word of God ypreched, and bisynesse of þe world and
lustis of þis liȝf bereþ hit doun and brekeþ it, and so it
bereþ no frute.
Seynt Gregorius seiþ: And anoþer man þan Crist hadde
him, seþþe þat oon prickeþ and þat oþer deliteþ and conforteþ.
But wiseli and wel if men take hede beþ þey lickened to þornes,
for riȝt as þornes prickeþ mannes flesch and bryngiþ oute
blode, so þe trobel and bisynesse þat man haþ aboute richesses,
þe leesynge, prickeþ and al torendiþ mannes soule, and is cause of
norischynge of many synnes, whiche beþ vndirstonde bi
'blood'.
And riȝt as a man þat is strangelid, þe breþ bi whiche he
richesses of þis world stoppeþ þe spiriȝt of liȝf [in] þe word of
God bi whiche he scholde lyue in soule and so sleeþ him gostli.
Many wordeli riche men han ioie and delite to heere þe word
of God, and ben in greet wille to performe myche þerof; but þe
togidere þe
þat þei haue to hir richesses. But, for Crist seiþ: Nemo potest
duobus dominis seruire 'no man mai serue two loordes at oones'
(þat is: God and false richesses), þerfore richesses ofte tyme
If a riche man hereþ in þe gospel houȝ men schullen rikene at
þe Dai of Dome of þe visitynge of hire breþeren þat lyuen heere
at meschef, sike or in prisoun, he is sore adrad þerof and haþ
wille to performe it, but [þanne] comeþ þe Bisynesse of þis
whanne he mai haue more leiser.
If he here in anoþer place Goddis word, houȝ it techeþ:
Facite vobis amicos de mammona iniquitatis, 'Make ȝe to ȝou
frendes of þis wordli muk', [also he seiþ]: Omni petenti te,
hym þynkiþ were wel doon, for al it comeþ of him, and for þei
beþ oure breþeren and brouȝt forþ of oo Fadir. þanne comeþ
Couetise of Catel and seiþ: 'Care for þiself, for þou knowist
noȝt þe lengþe of þi liȝfe, ne what myscheef þou schalt haue.'
orare [et numquam deficere], 'It bihoueþ euer to preie, and neuer
for to faile', and Seynt Poule also, in anoþer place: Sine
intermissione orate, 'Wiþouten any cesynge preie ȝe to God',
and Seynt Jame seiþ: Multum valet deprecatio iusti assidua, þat
þanne him þynkeþ it is good to be busi and bidde faste to God,
for al hangeþ in his hond, oure hap and oure hele, boþe at
mateyns and at messe for þat myche auayleþ, and wiþ þe perfite
Pater Noster for þat preier pleseþ God. But þanne comeþ his
þi labour for a litil tyme, and go redresse þat is mysrulid or þou
maist rue foreuere, and do þi deuer anoþer dai and double it
þerfore.' And þus is þe word of God strangulid and destried
wiþ þornes of richessis whan þei han þe rule, þat it fadeþ and
If þe word of God be prechid, þat of fastynge spekiþ to fiȝte
wiþ hire foule flesch þat is so fayn to falle, þat him þynkeþ
resonable, and þenkeþ to rule him þerafter. But þenne springeþ
vp þornes of Chyncherie, and spredeþ aboue, and seiþ: 'Faste
Auarice ouergoþ Abstynence and vnableþ it to frute.
Þe 4 part of þis seed 'fel in good lond, and sprong vp, and
made 100 fold frute.' Þese ben þo þat wiþ good herte hereþ þe
word of God, and kepiþ it in hire herte þat it falle neuer awei,
As plouȝmen han preued þat practisen in þe craft, þat lond
must beo ful dueli diȝt þat scholde do wel his deuer. First, if it
be þicke of þornes þat makeþ þe lond to vnþryue, ripe hem vp
bi þe roote lest þei renne to fer. After, it must be tilid
myche good þat no wedes vpwaxen and make þe lond þe worse,
and þenne erli eggid after, ar it be sowe, to make hit falle þe
smallere as many men vsen. Lond þat is þus araied is redi to
receyue his seed, and seþþe springen vp ful spedili and after
scholde be able to sowe þerynne þe word of God þat it myȝte
frute. First, drawe vp þe þornes of richessis bi þe roote, þat is:
sette not harde þyn herte on hem, þouȝ þei happili to þe falle,
[for Dauid seiþ, in þe Psauter]: Diuitie si affluant [nolite cor], et
Þe greet clerk Groosthed, in a sermoun þat he makiþ þat
bigynneþ þus: Pauper et inops laudabunt nomen tuum, seiþ þus:
'Man is disposed to loue of temperal richessis in foure degrees,
of whiche þe first degre is sett in helle, þe seconde is sett in
degree ben sett anon in heuen.
'Þe first degre is whan a man loueþ so myche þese rychessis
þat he wole breke a commaundement of God to gete oþer
hoolde þese temperal þyngis. And þanne he loueþ not God, but
charitee (R[omaynes] 6 chapitre), anon he is dampnyd to þe fire
of helle.
'Þe seconde degree
þyngis þat þei moun not be lost wiþouten sorwe; neþeles, he
of þis loue mut be purgid bi fier, for oþer þe brennynge of
penauncis in þis liȝf schal waste þis ruste, oþer þe flamme of
heete of þe fier of purgatorie.
'Þe þridde degre is whanne a man is so disposid to temperal
wiþoute gladnesse. And þis man haþ anon þis meede: þat he
mai not be maad soruful bi any aduersitee comynge on him.
For Salamon seiþ: Non contristabit iustum quicquid ei acciderit.
Þat is: "Whateuer þyng bifalliþ to a iuste man, it schal not
þo þyngis þat ben desirid of him. And al heuynesse of herte and
sorwe is felynge of absence of a þyng coueitid; þerfore, if a man
desireþ or loueþ no þyng þat mai be take[n] awei from him
vnwillynge, no þynge is whereof he mai be soruful. And he þat
mai fille þe riȝtful vsynge in þese temperal goodis bifore þat he
come to þis degre.
'Þe fourþe degre is whanne a man despisiþ so temperal
þyngis þat he hadde leuere to welde hem noȝt, and is sori if he
þis degre is of apostlis and of perfite men þat schal sitte in seetis
biside God and deme al þe world.
Wheresoeuere þanne þat þese þornes growe, þei musten be
drawe vp bi þe roote if it schal be maad able to receyue þe seed
whom þis gospel spekiþ of, sawe þat it was 'more esi to a
camele to entre bi a neldul ye' þan a man louynge or tristynge
in richessis to entre into goostli knowynge of Hooli Scripture,
þat is: þe word of God, whiche is vndirstonde bi 'þe kyngdom
Tofore þanne þat Crist seew þis seed in his apostlis, he ripte
vp þe þornes of wordeli goodis, whanne boþe Petre and
Andreu, John and James, forsoken hire nettis and hire boote
whiche was hire wordeli possession. And it was take vp clene bi
whiche is greet in þe siȝt of God, þouȝ þe possession be litil.
Also, as Actis of þe Apostlis telleþ in þe [4] chapitre, in þe
bigynnynge of þe cherche, after þe ascencion of oure Lord, in
tyme of þe apostlis whiche weren principalli sent of him to
þe comune peple (hauynge in mynde þe wordes
þat seide: Vendite que possidetis, et date elemosinam. Facite vobis
sacculos, [qui non veterascunt, thesaurum non deficientem in celo,
þat is:] 'Selleþ þoo þyngis þat ȝe weelden, and ȝeueþ almes.
in heuene') maden clene hir hertis of alle suche maner þornes,
sellynge hur possessions and þrowynge þe price to þe apostelis
feet. And þus þei maden hire hertis able to þe word of God.
And þerfore it seiþ, in þe nexst chapitur suyinge, þat 'þe word
myche.'
Þerfore oure Maistur, Jesus Crist, as þe principal sowere,
tauȝte vs þat beþ his seruauntis and schulde sowe þis seed þat
we haue a good yȝe þat no þorne vp arise; and if he do, soone
'Seeþ,' he seiþ, 'and beþ war of al maner of auarice.'
After þis stockynge or pullyng vp of þornes, þis lond
byhoueþ be dungid. What þis dunge is is tauȝte in þe gospel
sermoun of þe nexte Sundai bifore.
vndirstonde confession, for riȝt as þoru erynge of þe plouȝ þe
cultur and schar kerueþ þe erþe, and turneþ þe grene gras
donward and þe foule erþe vpward, so bi þe schewynge of þy
tunge þou schalt kerue
of þi olde erþeli conuersacion of synnes, and hide and turne adowun þe
goode grene deedis fro al maner of bost and pride, but oneli to
God, whiche knoweþ þe priueite of mannes herte, þat wol fulli
rewarde euery good dede, be it neuer so priuei, after þat it is
And riȝt as a plouhman, þat turneþ not vp al þe lond and
makeþ it al blac, but leeueþ many grene placis whiche men
clepiþ 'balkis', vnableþ þis lond to beere a good crop; riȝt so,
whoso in schrift knoulecheþ noȝt fulli out his synnes wiþ þe
suchon balkiþ foule his soule and vnableþ hit to grace.
Þe plouh of schrifte bihoueþ to be temprid wiþ þre weggis, if
it schulde go trueli and sikurli:
Þe firste is þat it be doo hastili, wiþoute delaynge; not
ȝeris eend, þat is: til Lente. For riȝt as þou wolt not abide if þou
see þat þy plouh goo amys, to hiȝe or to lowe, to amende it til
þou haue al eerid vp þi lond, but anon þou gost and rennest a
wegge, and stentist not til þou haue temprid him and sett him
þiself gulti in any dedli synne, tarie þou noȝt, but as sone as
þou mai gete a good discrete preste þat kan bynde and
vnbynde, as Seynt Austeyn seiþ, goo and schryue þe to him,
and take þi penance for þi
kynde [is þis]: þat it be hool, wiþoute departynge. Not for to
telle a parcel to oo preest and anoþer to anoþer, for perauenture
þi curat scholde not knowe of what condicions þou art. Or ellis,
for he is discrete and wole ȝeue þe resonable penance for þi
after oþer tofore þou gost to [a] stranger and tellest him alle þe
foule bagge, for þou woldest not be aschamed whiche, as Seynt
Aust[eyn] seiþ, is þe principal partie of þi penance. Or ellis
[þou] gost to him þat, for couetise of a peny or two, wol ȝeue þe
oon of þe seuene sacramentis, whiche scholde noþer be bouȝte
ne soolde. If þou in þis maner departist þi schrift, it is noȝt in
þe siȝt of God.
Þe þridde wegge þat tempreþ þi plouh is þat it be nakid,
seie: 'I hadde no better grace', and so putte þe defauȝte in God
or ellis in þi neiboure, seyinge: 'He made hit' or 'Sche made
hit' and 'Ne hadde þei been, I ne hadde neuere do so.' But þou
must fulli and uttirli accuse þiself in þe worste maner, þat þou
And lete eueri man schryue himself. And if þou wiþ þese 3
weggis tempre wel þi plouh, þou schalt ere in rule redili, and
raie wel þi lond.
After þis it must be wel harwid, to drawe oute rootes and
smallere and þe more able to receyue his seed. And by þis
eggynge or harwynge, whiche haþ many scharpe tyndes, mai be
vndirstonde werkes of penance as fastynge, wakynge, wolwarde
werynge, barefoot goynge, harde lyinge, scharpe disciplines,
And þis harwe, if it be drawe discreteli and þerto þat þese
tyndes ben longe inouȝ (þat is: þat þei ben continued, 'for
whoso contynueþ too þe ende,' seiþ Crist, 'he schal be saaf'; qui
perseuerauerit [vsque in finem, hic saluus erit]), þenne þei
makeþ þe herte falle smale þoru mekenesse, whiche þynge most
ableþ þe soule to þe seed of þe word of God.
And þat Crist scheweþ wel (þat not in hilli lond, þat is,
proude hertis, but in þoo þat ben maad smale þoru mekenesse
seiþ: Confitebor tibi, Pater celi et terre, quia abscondisti hec a
sapientibus, et cetera. Þat is: 'I kn
heuene and of erþe, þat þou hast hid þese þyngis' (þat is,
whiche I haue spoke) 'fro wise and prudent men, and hast
Þerfore Crist, þis principal sowere whiche knowiþ al maner
hosbandrie poynt deuys, tofore þat he seew þis seed he tauȝte
þat mennys hertis musten be þus
suen: Penitentiam agite, et cetera. 'Dooþ penaunce, for þe
Þat lond þat is þus araied, as is seid bifore, and in whiche is
sowe þe word of God, is able for to brynge forþ plenteuousli
his frute, as Matheu seiþ of þis same matere in þe 13 chapitre:
'sum 30 fold, and sum 60 fold, and sum a 100 fold.'
hundrid, moun be vndirstonde in euery spice of vertues. But
for euery vice is spiritual fornycacyon and, bi þe same resoun,
euery vertu is chastitee, þerfore comynely bi 'þrittifold frute' is
vndirstonde chastitee of wedloc, echewynge al vnlefful couplynge,
same maner, a stronge man for vertu suffrynge harme in his
outeward goodes makeþ þe lowist frute, þat is: 30 fold.
And riȝt as þe chastitee of widuhoode, eschewynge al manere
flescli couplynge þat hee mai þe more freliere ȝeue tente to
strengþe sufferynge (not oonli in temperal goodis, but also in
hire owne bodi, as prisenynge, and betynge, and suche oþer)
answereþ to þe same frute.
And riȝt as chastitee of maidenhood (bi whiche foreuere is
mynde is couplid alweie to God as to þe spouse, as
Poule seiþ: Virgo cogitat ea que Domini sunt, vt sit sancta tam
corpore quam anima, þat is: 'A maide þenkeþ þoo þyngis þat beþ
of þe Lord, þat sche beo hooli boþe in bodi and soule'),
studefastnesse of martirs and, in þe same wise, of alle spicis of
vertues. But to maidens, and to martiris, and to prechouris,
longiþ a special worschipe in heuene þat is clepid 'laureola'.
Þe souereyne sower þat soweþ þis seed, oure saueour Jesus
be abil and redi to receyue þe word of God, and after þoru his
grace to frute manyfold, and seþþe be brouȝte into þe berne of
þe blisse of heuene. Amen.
Jerosolimam ([Luc].18.[31-43]). 'Jesus took his xij apostles and
seid to hem: "Loo! we stien vp to Jerusalem, and alle þyngis
schullen be endid or fulfullid þat ben writen of þe Sone of man.
scorgid, and spitt vpon. And after þei han scorgid him, þei
schullen slee him, and þe þridde daie he schal rise".'
In þe byginnyng of þis gospel, Crist techeþ vs bi his word
and his ensaumple þat þer mai no man stiȝe vp þe redi wei to
tribulacyon whanne hit comeþ, or ellis þat he be redi in wille to
suffre if God sende it, þouȝ non come. For þis weie wente oure
Lord Jesus Crist, as he witnesseþ in Lu[ke] (þe last chapitre
[26]): Nonne hec oportuit Christum [sic pati], et sic intrare in
so to entre into his blisse?'
Also, þe same weie wente oure Ladi, as Symeon profeciede
of hire (Luc.2.[35]): Tuam [ipsius] animam pertransibit gladius.
Þat is: 'Þe swerd of tribulacion schal passe þoru þi soule.'
and virgins, and alle true Goddis seruantes, as wit=
nesseþ Seynt Poule in þe 2 pistle to Thi[mothe] (þe 3 chapitre
[24]): Omnes qui pie volunt viuere in Christo Jesu, persecutionem
patientur. 'Alle þat wolen lyue piteousli or holili in Crist schul
it bihoueþ [vs] to entre into þe kyngdom of heuene.'
Seynt Johun [seiþ], in þe firste pistle ([2.6]): Qui dicit se in
Christo manere, debet sicut ipse ambulauit et ipse ambulare. Þat
is: 'Whoso seiþ þat he dwelleþ in Crist, he muste goo as he
Þanne, riȝt as þis gospel seiþ Crist suffride scornynge,
[scourgynge], and spittynge vpon, and seþþe deeþ vpon a cros,
riȝt so [it] bihoueþ treue Cristen men to suffre and bi þat wei to
foloue oure blessid Duke and oure Maister, Jesus Crist, to þe
tribulacyons [rehercid tofore moun be vnderstonden alle maner
of tribulacions] whiche stondeþ oþer in scornful dedis or
wordis, or in tribulacyon of bodili persecucyon, as of catel or of
frendes, or ellis of fals diffamacion, oþer of bodili
word and dede, and take ensample of oure Maister, Jesus Crist,
and suffre mekeli for his loue as he suffride for þi loue. For ȝif
þou beo a iust lyuer amonge lyueris of þe worlde, þou schalt be
scorned of hem as a fool, as Salamon rehercid of dampnid men
aliquando habuimus in derisum. Þat is: 'Loo!' he seiþ, 'þese it
been þat we hadde sum tyme in scorn.'
But þenke þanne on Cristes scorn: houȝ his þralles and his
handiwerk scorneden her Lord, whanne þei cloþede him in an
on his heed a crowne of þornes, in stide of a crowne of gold;
and in his hande a rude, in stide of a septre; and, knelynge in
scorn, seiden: 'Heil, Kynge of Jewis!' And if þou þenke on þis
entierli in þyn herte, it schal make þe more mekeli and pacientli
þanne þou folouiste him in þe first tribulacyon, þat is:
scornynge.
Þe bihoueþ also to folowe Crist in his scorginge. Þat is: if any
bodili harm beo doon to þe, of bodili persecucion, or los of
bodi), suffre þanne mekeli and pacien[t]li, and biþenke þee
howȝ oure Lord Jesus Criste was scorgid in his nakid bodi wiþ
scharpe knottede scorges þat, as [Ysay, 1.6] seiþ: A planta
pedis vsque ad verticem capitis, non est in eo sanitas. Þat is: 'Fro
him.' Biþenke also houȝ he hadde also a scharp buffet vnder þe
eere, of an harlot stondynge tofore þe iuge. Biþenke þe also
houȝ þe bischopis, scribes, and Pharisees cesiden neuere of hire
fals pursute, and procureden also þe comyne peple to crie after
at his deþ was laft him not so myche as a cloþ to hile wiþ his
priue lymes. Biþenke ȝet houȝ he suffride los of frendes, for þe
Jewes, þat scholden haue be his frendes bi resoun for þei weren
his kyn, stoden aȝens him and weren his moste enemyes, as
'Mi frendes and my next kyn neiȝheden and stoden aȝens me.'
And if þou hast þis in þi mynde continueli, ne doute it schal
make þe suffre ful pacyentli alle þese scorgyngis, or whiche
euere of þese þat þou art scorgid wiþ, and þanne þou folewist
Þe bihoueþ also to folewe Crist in þe 3 tribulacion, þat is:
spittynge vpon. Bi þis mai be vndirstonde falce diffamynge.
For riȝt as a man is knowen bi his face whiche he beo anentis
his bodi, riȝt so he is knowe bi his fame whiche he is anentis his
his name, he spitteþ and defouleþ his [face]; but a kynde and a
louynge broþer, ȝif he perceyuede any defoulynge
face, schulde wipe it aweie, oþer warne him þerof if he myȝte.
So schulde any true cristen man, ȝif he herde any defame his
hit, and helpe hit what he myȝte; or ellis, if he supposide he
were gulti þerynne so þat his name bigunne for to apeire, þanne
broþerli, and priueli, and curtesli, warne him þerof, þat he
myȝte amende him and so wipe it aweie and make fair aȝens his
But, þe more harme is, þer been moo now redi to spitte in
mennes facis þan for to wipe hem. If þanne þat any man spitte
in þi face bodili, or in þi gostli face, apeirynge falseli þi goode
name, suffre mekeli for his loue þat seide: Exemplum dedi uobis,
ȝou ensaumple' (þat is, of meke sufferynge) 'þat riȝt as I haue
doo, so doo ȝe.'
Þenke houȝ he suffride mekeli for þi loue þe foule, horrible
spotil of hire curside mouþus in his blesside face, whiche was
witnesseþ in his Psalme: Speciosus forma, et cetera, and þei
maden hit so foule þat it seemede like to a mesel to alle mennis
siȝte.
Haue þou mynde also houȝ þei bispatten his gostli face (þat
was not on Goddis half for he kepte not þe Sabot. Þei seiden
also þat he hadde a deuele wiþinne him; and also þat in
Belsebul, þe Prince of Fendes, he caste ouȝte fendes; and wiþ
many moo
And al he suffride mekeli, to ȝeue vs ensaumple to suffre also
for his loue and for oure owne synne. And merueile þou noȝt
þouȝ men doon þus to þe, þou[ȝ] þou deserue hit noȝt to hem,
for Crist seiþ: Si patremfamilias Bel[z]ebub vocauerunt, quanto
householde "Belsebul", hou myche more þei wolen his homeli
meyne?' For þouȝ þou haue not deserued hit aȝens þoo
persones, þou hast deserued hit aȝen God wiþ oþer synnes þat
þou hast doon, for whiche God punyschiþ þe and so wole
mede in þe blisse of heuene. And if þou suffre þus mekeli, as I
haue seid, þanne folewiste þou oure Lord Jesus Crist in his
þridde tribulacyon, þat is: in spittynge vpon.
After þanne þat þou hast denied þus þiself bi wilful and meke
130 suffrynge of tribulacions, þou moste take þi cros and suen him,
as Crist seiþ. An esier cros mai no man take þanne þe cros of
loue, of whiche cros spekeþ þe doctur Lyncoln, expownynge
þis text of þe apostle (ad Gal.5.[24]): Qui Christi sunt, carnem
suam crucifixerunt cum vitijs et concupiscencijs. Þat is: 'Þei þat
vicis and desiris':
'Þe flesch here mai be vndirstonde þe bodili substaunce of a
man, wiþ þe dedis
wiþ hire dedis. Desiris ben lustis, whiche mouen hem
'Þese þre it bihoueþ after þe apostle to fastene to þe cros, for
þei þat ben Cristis araieþ to hem first a cros in hire mynde
whanne, fro þe myddul of hire soule (þat is, loue or wille), þei
drawen his lyne into God aboue al þyngis to be loued; and
be loued; and þe þridde, on þe lifte side, to hire enemyes as
hemself to be loued, for God haþ ordeyned hem of þe same
kynde;
dueliche hire flesch and oþer bodili creatures, in as myche as
God.
'In þis cros of loue, þe flesch is crucified whanne al þe werkis
whiche þat ben don bi þe membris of þe bodi ben dresside after
summe of þese foure forseid loues. And if þe werk of þe flesch
flesch is left. And bi no weie mai not þe lyne of loue be dressid
bi any of þese four weies, but in so myche he strecche him to
alle; and so þanne it foloweþ þat þe vicis of vnordynat lust þat
moun not stonde wiþ þese louys been slayn, forsoþe, for þer
desiris also of þe flesch in þis cros contynuli
and so þei beþ alweie in dyinge, til to goynge oute of þe liȝf.'
Þis cros of loue made Crist to stie vp into þe cros of treo, in
whiche he suffride his deþ for mankynde. Whanne þou hast
þridde daie, as Crist dide:
Þe first dai, Crist suffride passioun and deeþ; þe secounde
dai, he restide in þe sepulcre; and þe þridde dai, he roos wiþ a
bodi glorified, whiche myȝte no more suffre deþ.
suffre mekeli tribulacions, as is bifore seid, and deeþ on þe cros
of loue; þe seconde dai (þat is: after þou art passid oute of þis
world, into þee Daie of Doom) reste in þe ioie of Paradise, or in
Purgatorie for a litil tyme, if þer leue any þyng to be purgid at
schal neuer haue ende) þou schalt rise aȝen, and þi soule schal
be knyttid to þi bodi, whiche schal be glorified wiþ foure
þyngus: þat is, clerete, agilite, sutilte, and immortalite (þat is:
vndedlynesse), for it schal not mowe die aȝen, but endelesli
After Crist hadde tolde his disciples of his wilful suffrynge,
passyoun, and deeþ, þe text seiþ þat þe apostles vndirsto[n]den
no þynge of þese þyngis, for þis word was hid fro hem. Mar[ke]
seiþ in þe 8 chapitre þat whanne Crist tolde to his disciples of
seide: 'Lord, be þou merciful to þiself, for þis schal
Vpon þis text seiþ Crisostom: we seyn it is no wondir þouȝ
Petre knew not þis whiche took reuelacion of Cristis passyoun.
Petre lernede bi reuelacyon þat Crist was þe Sone of God, but
was not schewid to him in þis place.
Also, men moun vndirstonde þat seþþe þe disciples, þat
weren chose of God bifore al oþer, for þei weren ȝet þat tyme
sumwhat flescli and not fulli enspired wiþ þe Hooli Gost as þei
myche more men þat been al flesch and ȝouen to wordli lustis
moun not vndirstonde þe techynge of meke and wilful
pacyence and tribulacioun, but in al maner tribulacions and
aduersitees grucchen aȝen þe curteis visitacion of God.
he mai not knowe þe weie, ne see to goo þerynne to heuenli
Jerusalem, þerfore as þe gospel telleþ suyngli oure Lord Jesus
helide a man of his bodili blyndenesse þat criede bisili after his
siȝt, and made him for to see, to teche vs to desire fulli in herte,
þe grettist helpe þat mai beo to knowe þis weie and redili
wiþoute errynge to goo þerynne.
Þe gospel seiþ þat whanne Crist neiȝhede, or cam nyȝ, to
Jericho, a blynde man saat bisides þe weie beggynge. Jericho is
oure fleschli kynde whiche is vnstabul and neuer dwelleþ any
while in þe same state, as Job seiþ, but wexeþ and wanyeþ as þe
moone dooþ: nouȝ sike, nouȝ hol; now hoot, now cold; now
hungri, now ful; now pore, now riche, and so forþ of many oþer
of his gracyous and endeles godnes he haþ so knyttid his
godhede þertoo þat þei moun neuer fro hennis forward be
departid. And so, bi takynge of oure kynde, and bi experience,
he haþ þe more compassion of oure freelte, and þerfore he
Seynt John seiþ: Aduocatum habemus apud Patrem) he is oure
aduoket euermore, to preie for vs for mercy and for grace.
Bi þis blynde man þat saat bisides þe weie beggynge mai be
vndirstonde euery cristen man whiche haþ take bileue of oure
doon, whiche is sori for his synne and in wille for to amend[e]
his liȝfe. Such a man, in as myche as he haþ not werkes of
charitee, he is not in þe weie; but, in as myche as he haþ ful
bileue and is in wille to arise of his synne, he is nyȝ bisides þe
And riȝt as þer is many maner bodili blyndenesse, riȝt so, þer
ben many manere goostli blyndenesse: þer is blyndenesse in
bileue; þer is blyndenesse in wirchynge; [and] blyndenesse in
demynge.
Poule
seyinge þus: deus huius seculi excecauit mentes infidelium, vt non
fulgeat illuminatio euangelij glorie Christi. Þat is: '[þe] god of þis
world haþ blynded þe myndes of vnfeiþful, þat þe liȝtenynge of
makeþ þat manye men, for þei hauen no ful bileue to þe truþe
of þe euangelie of Cristis wordis, þerfore in peyne of þat synne,
God suffreþ hem to falle into erroure of mysbileue of many
false þyngis.
bileueþ in charmes and writtes maad wiþ wordes vngroundid in
Scripture. And þouh it be wiþ wordis groundid in Scripture,
Crisostom spekeþ ful scharpli aȝen hem in þe 4[3] Omelie,
seyinge þus: 'Sey,' he seiþ, 'þou vnwise preest' (þat makest
chirche and herd of men? How moun þei profite to hem aboute
whos neckis þei ben hangid, to whom þei moun not profite þat
euery dai hereþ hem rad wiþ hire eris? Wheþer,' he seiþ, 'is þe
vertu of þe euangelie? In þe figuris of þe letteris, or in
þou hangest hem wel aboute hire neckis. If it be in þe
vndirstondynge, þanne it profiteþ more putte in mennis hertis
þanne hangid aboute hire
Also in þis blyndenesse beþ alle þoo þat bileueþ in destenyes
Crisostom in þe 2 Omelie; also, þat bileueþ in rauenes gredynge,
pies chiterynge, oules whulynge, and manye suche oþere
fante
hem, and eke many lew[id]e clerkis, for blyndenesse of vnkunnynge,
Also in þis blyndenesse of mysbileue beþ alle þoo þat bileuen
þat þei schullen no part haue of gode dedis þat been don in
housis of religion but if þei ben receyued of hem a broþer bi
lettre and bi seel, and euery ȝer ȝeue hem a certeyn of rente.
þat is: þat alle þoo þat schullen be saued schullen be parteners
of alle þe goode dedis þat han be doon and schul be doon, fro
þe firste Adam into þe Dai of Doom, more or lesse as God wole
departe hem, after þei han deserued, and þoru his grete mercy.
Fadir in heuene, and breþeren to oure Lord Jesus Crist, and
into his broþerhede we beþ receyued bi þe worschipeful chartre
of þe hooli Trinyte: Fadir, and Sone, and Hooli Goost.
Þe chartre of þis breþerhede is þe blessid bodi þat hynge on a
seelid wiþ þe precyous sacramente of þe auter in perpetuel
mynde þerof. And þis blesside breþerhede schal abiden foreuere
in blisse (whanne alle false faitouris schullen fare) wiþ
hire Fadir.
bulle purchasid of a fals pardener, þoru a fals suggestion and
symonye of seluer, and þei paie him þanne a peny and leie hit
on hire heuedes, þei beþ asoiled of alle hire synnes, as þei
witterli wene. But þe Holi Goost seiþ, in þe Book of Priueites:
tormentum et luctum. Þat is: 'How myche a man haþ ioied in
delitis of synne, so myche ȝeue him tormente [and] sorwe or
weilynge.' Þat is, þe riȝtwisnesse of God wole þat as myche lust
and likynge as a man haþ had in synne, so myche peyne euene
of sorwe of herte, oþer of penance wilfulli taken, or enioyned of
here souereyne in schrifte, or of meke suffrynge of tribulacioun,
or ellis, at þe laste, in þe peyne of Purgatorie. And ȝet
God wircheþ wiþ suche mercifulli of his grace, for ne were
schulde be punyschid wiþ þe endeles peyne of helle.
Alle suche ben maad blynde or blyndefeld for a tyme, as men
pleyen abobbid, for þei beþ bobbid in hire bileue and in hire
catel boþe bi suche lepers ouer londe þat libbeþ bi hire
Also in þis blyndenesse of bileue ben alle þoo þat for any
siknesse or sorwe þat hem eileþ bihoteþ and renneþ fro cuntre
to cuntre, to ymage[s] ȝoten or grauen wiþ mannes hondes, of
gold or of seluer, of tree or of ston, wenynge and tristynge þat
helpen, or oon more þan anoþer for any maner
fairenesse, or costis. For alle suche (as þe Hooli Goost seiþ bi
Dauid, þe prophete) þat tristeþ in hem ben maad like to hem;
for þei han iȝen and seeþ noȝt, as þese ymagis han, for þei seen
metal, and ȝet þei beþ blyndid in hire gostli iȝen, wenynge þer
be vertu in þat grauen þynge.
If þei seyen þat þei bileeuen not þat þer is any vertu þerynne,
but oneli in God (þat loueþ more and [worschipeþ more] in oo
falseli; for if men stele aweie þat ymage þat þei seche, þei wolen
cese of hire pilgrymage in a schort tyme, and ȝet is God as
myȝti as he was, and þe place þere stille. And þus þei prouen bi
hire deedis hire trist was in þat ymag[e].
seconde blyndenesse: of wickid wirchynge of synful dedis. For,
as Seynt Poule (to þe Romaynes, þe 1 chapitre [23-31])
reherseþ, many foule synnes ben brouȝt in bi þe synne of
mawmetrie, as manslauȝter, spousebrekynge, fornicacion,
whiche he nemeneþ þere, and speciali þe foule and horrible
synne of Sodom, of boþe men and wymmen. And so, þoru gret
lust in hire synnes and long contynuaunce is gaderid corupcion,
and gendereþ a web in hire goostli iȝen and so makiþ hem
chapitre [17]): Ambulabunt [vt] ceci, quia Domino peccauerunt.
Þat is: 'Þei schullen wandre as blynde men, for þei haue
synned to þe Lord.' And in anoþer place is seid: Excecauit eos
malicia eorum. Þat is: 'Hire malice' (þat is, of synne) 'haþ
þat lyuen in dedli synne and ȝet seeþ wel bi Scripture houȝ
perelous it is, for þe lust of hire synne (þat is: þe web in hire
goostli iȝen) stoppeþ so hire siȝte þat þei moun not see what
perele þei stondeþ inne. Judas þe traitour sai as wel þe blessid
and John and alle his felawis, and ȝet naþeles his couetise was
so greet to wynne wordeli muk þat it made him goostli blynde
to bitraie his Lord, and þat he solde him for seluer and his
owne soule to helle.
of demynge. And þis boþe in seculer iugis and in chirchis
whanne þei, for any presauntis or mede, wolen not see to þe
riȝt, but deme after wronge and dredeþ not hi
seide in olde prouerbe: 'Po
(Ecci.20.[31]) seyinge þus: Exenia et dona excecant oculos iudicum.
Þat is: 'Presauntis and ȝiftes blynden þe iȝen of iugis.' In
þis blyndnesse ben prelatis and curatis of þe chirche þat demeþ
a gretter synne and more scharpeli chastiseþ hire peple for
þe lawe, þat is: meercy, feiþ, and doom. And suche, seiþ
[Crisostom], techeþ þe peple by hire ensaumple
gnatte and swolewe þe camele.'
In þis also (blyndenesse of demynge) beþ alle oþere ypocritis
see a beem in hire owne, þat is: þei kunneþ see a defaute in hire
breþeren deedis, but setteþ at noȝt wel grettere in hire owne.
Euery cristen man þenne, as I seide first, þat haþ take þe
bileue of oure Lord Jesus Crist and is blyndid wiþ þese forseid
hem, sitteþ bisiȝdes þe hiȝe weie and is a beggare. For, as Seynt
Aust[eyn] seiþ, euery man is 'þe beggare of God', seþþen we
ben nedid to axe of God euery daie oure eche daies brede in
oure Pater Noster.
Scripture. Oon is speciali maad to God, as is seid tofore.
Anoþer beggynge is schewynge maad to man, for himself or for
anoþer, bi þe maner þat sum men schewen hire owne nede or
ellis oþer mennys bi priuee wordis, as oure Ladi schewid to
þe Cane of Gali
Anoþer beggynge þer is: þat is, of menynge. And so Crist
beggide ofte of men while in dede he seide his nede ofte to þe
peple, to be releued bi almes. And þus wise men seyn Crist was
his owne personne.
Anoþer þer is ȝet: a cryous beggynge maad to man for
himself. And þis [is] clepid an axynge bi voice, maad to man,
for temperal helpe to releeue
not be groundid on þe gospel þat Crist euere beggide þus while
he was Lord of alle þyngis, hauynge no resoun whi he schulde
begge þus. And so, for þis laste beggyn[g]e is euermore synne,
oþer of him þat beggiþ if he begge wiþoute nede þerto, or ellis,
see to his nede er he were constreyned to axe, and þerfore of
suche seiþ Dauid in þe Psauter: Beatus qui intellegit super
egenum et pauperem, et cetera. Þat is: 'Blessid is he þat
vndirstondeþ vpon þe nedi and þe pore', þat is: to see his nede
commaundement to suffre no nedi man ne beggare to be
amongis hem, for he schulde be releued tofore þat he schulde
not nede þerto. Miche more perfite schulde we beo bi lawe of
þe gospel (þat is: þe lawe of loue), for Crist seiþ 'þat but ȝif
whiche weren techers of þe Olde Lawe, '[ȝe] schul not
entre into þe kyngdom of heuene.' Þanne, if we kepten trueli þe
lawe of loue and of charitee, myche raþer schulde we suffre
noo nedi man ne beggare to be among vs.
herde men passe forþ, he axide what þis were; and þei seiden
þat Jesus of Nazareþ passid bi.' Þis mai bymene þat whanne
suche a blynde man in synne, as I seide bifore, hereþ hou
Dauid,
craft), Petre (þat denyede and forsok his Maister, for fere of a
womman), þe þeef þat hynge bisides Crist in þe oure of his deþ,
Poule (þat ful crueli pursuede Cristis peple), þat alle þese been
passid to heuene and beþ ful glorious seyntis, þenne if suchon
passid þus to heuen, Hooli Writt and treue prechouris
answeren to þis question þat bi þe gracyous mercy of oure Lord
Jesus Crist, þat seiþ himself bi þe prophete Eze[chiel]: Nolo
mortem peccatoris, sed magis vt conuertatur et viuat. Þat is: 'I
lyue'; and, as Poule seiþ: Deus vult omnes homines saluos fieri.
'God wole þat alle men weren sauyd', and no man were
perisched.
Whanne þis synful man hereþ of þis grete mercy, he is scired
seie: 'Jesus, þe Sone of Dauid, haue mercy on me!'
Þe peple þat wente tofore þat vndirnam him to holde his pees
mai be vndirstonde wickide þouȝtis and veyn, whiche þe fend
putteþ in mannes herte and renne þerynne euermore tofore to
of þe louers of þe world, and of þe fendis seruantes
tofore Crist and sueþ not his techynge, neþer his lifynge, for
þei wolen haue hire wille doon aȝen þe wille of Crist. Suche
ofte tyme letteþ men to repente hem of hire synne and crie to
synne, for God wole neuer lese þat he bouȝte so dere, and þus
ofte tyme þei letten men of hire good wille. But þe best concel
in þis mater is to do as þe blynde man dide: þe more þei lettide
him, þe fastere he criede. So, for no such lettyngis cese þou
Þat þe Lord stod stille mai bymene þat while a man resteþ
him in his synne, þe grace of helþe of oure Lord Jesus passeþ
forþ afeer fro him, and abideþ no þynge wiþ him, as Dauid
seiþ: Longe [a peccatoribus salus], et cetera. 'Helþe is fer fro
and repenteþ him þerof, and crieþ after mercy, þe grace of þe
blessid Lord is nyȝ to alle suche þenne, as Dauid seiþ: Prope est
Dominus, et cetera. 'Niȝ,' he seiþ, 'is þe Lord to alle men þat
clepeþ him in truþe' -- þat is, for hem þat clepen wiþ mouþ, and
Þat þe Lord commaundid him to be brouȝte to him mai
bitokene þat God commaundide to prestis to brynge synful
men to Crist bi prechyng and techynge, bi conceilynge in
schrifte, and most principali bi hire good ensaumple of lyuynge.
musten go bifore and take him bi þe hond and make him suen,
and if þer be any þyng in þe weie at whiche he myȝte liȝtli
stomble and hirte himself, his leder schulde warne hem þerof
to make him eschewe it and go biside hit, riȝt so schulde prestis
folewe hem in hire goode dedis. And if it so beo þat þer ben
oþer synnes of whiche þei haue no knowleche of whiche þei
myȝte liȝtli falle ynne, þei schulden bi Holi Scripture warne
hem þerof. But what if þe preestis ben as blynde hemself, boþe
gospel: Si cecus cecum duxerit, [ambo in foueam cadunt. Þat is:]
'If þe blynde lede þe blynde, þei fallen boþe in þe diche' -- þat
is, boþe þe preest and his peple wendeþ boþe to h[e]lle.
And whanne þis blynd man hadde neiȝhid, he axide him,
not þis for he wiste not wiþoute his schewynge what he
desirede in herte, but for he schulde schewe his nede and his
wille wiþ his mouþ as wel as wiþ his herte. So, if a synful man
desireþ þe merci and þe grace of God in his herte, God wole
Þo þis blynde man seide: 'Lord, þat I mow see,' þis blynde
man axid not gold, ne seluer, ne worschipe of þis world, ne
venyaunce on his enmyes, ne non oþer wordeli þynge, but onli
he preiede þat he myȝte see. Riȝt so, þe moost necessarie þynge
of discrecion he opened in oure soules to knowe þe goode fro þe
euel, and for to chese þe goode and leue alwei þe euele; for
wiþoute openynge of þese iȝen, we moun not goo ariȝte. Þanne
if we preie bisili, and laste þerynne contynueli, we schulde not
Whanne oure Lord Jesus haþ seid to vs: 'Biholde!' (þat is:
haþ maad vs clerli to see wiþ þese goostli iȝen) þanne schulde
we openli see in what staat we stonden ynne while [we] were
blynde: hou we hadden loste oure blesside spouse, Jesus Crist,
also we hadde loste þe swete ioyus of heuene, and þat faire
feloschipe of alle hooli seyntis, and þe siȝt of oure Faderis face,
for a litul lust, and purchased peyne perpetueli in helle.
'Þi feiþ,' seiþ Crist, 'haþ maad þe saue.' Þat is: good feiþ is
of vertu; for, as Seynt Poule seiþ: Sine fide impossible est placere
Deo. Þat is: 'Wiþoute bileeue mai no man plese God.'
'And anon he sawe, and suede him, and magnyfied.' Þat is:
anon as a man haþ geten þis gostli siȝte of discresioun of
wraþþe, and enuye, in whiche þe fend haþ lad him; þe weie also
of couetise, in whiche he haþ sued þe world; and þe weies also
of gloterie, sleuþe, and lecherie, in
flesch; and suen fro hennes forward Jesus Crist, in mekenes,
chastitee; and also, boþe in worde and dede, magnyfie his Lord,
for þe worschipe of a lord is his good mayne.
'And alle þe peple, whanne þei siȝe þis, ȝauen pre[i]synge to
God.' Þat is: þe conuercion of a vicious man fro vices into
þat seeþ hit, to amendement of hire liȝf and to preise þe blessid
Lord þat is so ful of grace.
þis gospel, cristen men moun lerne to be hardi aȝens alle
temptacions of þe fend. For riȝt as oure Lord Jesus Crist
ouercam him myȝtili in his þre grete temptacions wiþ meke
confortable help of God, and alwei answere bi Holi Scripture,
we moun be tristi þat he schal not mowe harme oure soules wiþ
alle his sotil wiles.
Þis gospel telleþ þat Jesus Crist was lad into desert of a
[Matheu and Luke] telliþ boþe, þis ledynge into desert of a
spirite þat was þe Hooli Gost, as alle doctours acorden, was
anon suynge þat Jesus was baptiȝed of John in Jordan, tofore
þat he prechide þe kyngdom of God. Riȝt so, eueri cristen man,
Hooli Goost in þe deserte of penaunce tofore
þe kyngdom of heuene. For þis schewide wel Crist in his word,
as in his dede, for þe firste sermoun þat euere he prechide to
brynge men to þe kyngdom of heuene, his theme was þis:
kyngdom of heuene is nyȝ.'
Figure we han herof in þe Olde Testamente, whanne þe
children of Israel (whiche bitokenen Cristis peple, for þei seen
God bi feiþ) weren lad oute of Egipte fro þe þraldom of Kyng
þe fend), and hadden passid þe Rede See (þat is, oure baptym,
whiche haþ his vertu of þe reed blood þat spronge
Cristis side). Þanne þei weren in deserte fourti ȝeer ar þei
myȝte come into þe lond of biheeste (þat is, here in þis world in
þe doctrine of þe 4 euange[listis]), whiche is bitokened bi þis
fourti ȝeer ar þei mai come to þe blisse of heuene, whiche is þe
lond of biheste to alle suche.
But sum men ben lad into þe desert of penance, noȝt bi þe
as þoo þat fasten and forberen metis and drynkis principali for
þe helþe of hire bodies, as men þat ben rulid bi phisike; and
sum men beþ lad bi þe world, as nygardes þat fasten principalli
to spare for to be riche; sum men ben lad bi þe deuel, as
men.
And summe ben lad bi þe Hooli Goost: as þoo [þat] fasten
principalli to plese God, to folowe him in penaunce for his loue
as he dide for oure loue, to do also satisfaccioun for
myȝtliere þe temptacion of þe fend (as Seynt Poule seiþ: Cum
infirmus sum, et cetera), to lesse hire peynes in purgatorie to
encrese hire blisse in heuen.
And wel penance mai be clepid to þe flesch a deserte, for
euermore forsakiþ al maner of penance, as fastynge, labour,
and chastitee, but euere desireþ glotenye, slewþe, and lecherie,
and alle maner of lustis.
And riȝt as þe fend temptide oure firste fleschli fader, Adam,
appel, veynglorie whanne he seide þei schulden be as goddis,
and couetise whanne he bihiȝte hem to haue kunnynge as God
to knowe good and euele, and in alle þese þe fend ouercam
him), riȝt in þe same wise he temptid oure first goostli fadir,
First, in glotenye, whanne he hadde fastide and hungride,
and bad him make loues of stones.
After, in veynglorie vpon þe pynnacle of þe temple, whan he
bad him falle doun to loke whar God wolde kepe him.
rewmes of þe world, and seide he wolde ȝeue him al þat if he
wolde falle doun and worschipe him.
And in alle þese temptacions, oure Lord Jesus
ouercam þe fend, as þis gospel makiþ mynde.
Goost, in þe manere þat I seide, into [þe] deserte of penaunce,
anon he goþ ner to him and bisieþ him for to tempte him, to
brynge him oute of his gode purpos and make him falle to
synne; for þe more hiere purpos þat a man is aboute, þe more
him, and principalli in þese same þre synnes.
First, if a man be lad bi þe Holi Gost into þe desert of
penaunce as into fastynge, anon þe fend comeþ ner to him and
tempteþ him into glotenye, and biddeþ him make of stones
hit a gret folie; for wel þou wost þi bodi mai not lyue and be
stronge to serue God but if it take mete and drynke to strengþe
it wiþ, and ȝif þou wiþdrawe þerfro mete and drynke so þat it
wexe feble to serue God, þou plesist not God. And þou wost
"Bodili excercitacion of werkis of penance is of litil valu, but
pitee auaileþ to alle þyngis." And so haue þou a pitous herte
and ȝeue þou almesdede, and let be þi fastynge, for þat wole bi
processe, if þou vse hit in ȝouþe, make þe lese þi brayn in age
myȝtest abide til þou come to sadnesse of age, and þanne were
tyme inowȝ
'Also, alle þe goodes of þe world, as foule
fisches, weren ordeyned of God for þe loue of man, men to take
of hem, God is neuere þe porere; ne, þouȝ þou leue hem,
neuere þe richere, for he haþ no nede to hem. And þerfore I
rede þe leue þis fastynge, and ete and drynke such as God send
of þe beste and make þe mury. For Salamon seiþ: Animus tristis
heuy herte dryeþ vp a mannes bones; and a myri herte makeþ a
man to haue faire age".'
And þus alle þese wordes of þe fend is no more to seie þanne
as he seide to Crist: 'Make of þese stones loues' -- þat is,
glotenye. But now beþ wel waar of þe fend, þat art þus slili and
vndir coolour temptid to glotenye, and answere to him bi þe
same auctorite of Scripture þat oure Lord Jesus dide in þe
same caas, seyynge: 'Not in onli bred lyueþ man, but also in þe
drynke my bodi mai not lyue any while; but I wot wel I am
maad of twei kyndes, þat is: of soule and bodi. And riȝt as my
bodi mai not lyue wiþoute bodili fode, riȝt so my soule mai not
lyue wiþoute gostli food, whiche is þe word of God, as Crist
like to þe Hooli Trinyte, and schal laste euer more whan my
bodi schal
more nede to ȝeue tente for þe mete of þe soule þanne of þe
bodi; and þe mete of þe soule (þat is, þe word of God) seiþ:
kyngdom of heuene is nyȝ."
'Þanne, fals fende, þouȝ I do bodili penaunce, I fede þerwiþ
my soule; for þe word of God þat is my goostli fode biddeþ so,
and I destrie not my bodi ne displese not þe Lord so I do hit in
And þus, in þis manere answerynge þoru þe help of God,
þou maist answere þe fend and disconfite him in his firste
temptacion -- þat is, in þe synne of glotenye.
Þe seconde temptacion þat þe fend temptide wiþ oure Lord
temple, as I seide bifore. Riȝt in þe same wise, ofte tyme he
enforceþ him to make hooli men to falle into þe same synne. Ȝe
schullen vndirstonde þat, as Seint Poule seiþ, þat hooli mennes
soules beþ 'þe holi temple of God'.Templum Dei sanctum est, et
and riȝt as pynnaclis of a material temple oþer chirche makeþ
hit feir to þe siȝt of men, riȝt so vertues makeþ mennes soules
feir in þe siȝt of God. And whanne a man ȝeueþ him to any
vertu, as mekenesse, paciense, charite, chastite, fastyng, preier,
temple. But ofte þe deuel ledeþ a man and setteþ him vpon þis
[pynnacle], whanne he
of hooli men and ȝeue him to vertues for an euele ende. For
whanne he haþ sette him þere, þenne anon he meueþ him to
'Be prouȝt now of þin holynesse, and sette myche bi þi liyf,
for þou plesist now God and maist do wiþ him what þou wolt.
And sette lasse bi oþer men þat doþ not suche dedes, for whos
most doþ, most he is worþ!' And þus he meueþ man to falle
brynge hem to noȝt.
And if a man in his herte dredeþ of þis veynglorie, for fere of
þis falle leste he neuere rise, þenne þe deuel conforteþ him bi
Scripture as he dide Crist:
qui sunt eius, "God knowiþ whiche ben his" tofore þe world
bigan, and suche moun not fare amys whatsoeuer þei don.
Omnia cooperantur in bonum, et cetera, "Alle þyngis worcheþ
into good" to hem þat schullen be saued. For Seint Poule
seide he hadde more trauailid þanne alle þe oþer apostles; but
for he was ordeynyd to blisse, þerfore he synned noȝt. So, if
þou be Goddis sone, bi grace ordeynyd to blisse, al schal turne
þe to goode, drede þe riȝt noȝt, whatsoeuer þou þenkest,
suche, þat þei synne noȝt dedli whatsoeuer þei doþ.'
And þus þe deuel ofte tyme, as I haue schewid, stireþ a man
to hooli lyif to make him after falle into veynglorie,
þe worste fal, for þe hiere þat a man falliþ, þe worse is his fal.
(þat is, in hiȝe vertuous liyf, what degre euer þou be), of þis
sotil sleiþe of þe fend þat is so ful of wilis, for he wolde make þe
falle into veyneglorie to lese al þi myȝt. And answere him bi
Hooli Writ, as oure Lord Jesus dide, seyynge: 'It is writen, þou
secheþ experyment oþer asaie of þe vertu of God wiþoute nede
þat mai not be eschewid. And þerfore seie to him:
'Þou fals fend! þouȝ it be so þat I lyue a vertuous liyf,
semynge to alle mennus siȝte, ȝet wot I neuere, as Salamon
me wheþer I be oon of þoo þat schal be saued or dampned. And
þouȝ I schul be saued, and alle my gode dedis in kynde ben
appreued of God, ȝit it is an hiȝe folie to falle doun into
veyneglorie, and putte me into so gret perele in þe hondes of
wiþoute any pride, þat is: by verreie mekenesse knowlechynge
þat I haue no good but oonli of God, as Seint Poule seiþ: Quid
habes quod non accepisti? et cetera. "What hast þou þat þou hast
not take? [If þou take, wherto joyist þou as þou hadist nouȝt
an hiȝe folie to be proute of þat þat is not myn owne.
'And þere as þou seist þat Seint Poule cam doun bi þat weie,
and synnede noȝt whanne he boostide of his trauaile aboue alle
his felawis for he was ordeyned
Hooli Scripture to Crist. Þou dockedist þe Scripture whanne
þou took þat þat þe þouȝte was for þe, and leftest bihinde þat
þat was þi vilenye, whanne þou seidest þat þe angelis schulden
kepe him þat he schulde not hirte his foot, and leftest bihynde
schalt goo; and þou schalt defoule þe lyon and þe dragoun",
whiche is vndirstonde of Crist, and of þee. Riȝt so þou farest in
þis same place in þe texte þat þou allegest for Poule boostynge,
for þou hidest þe eende whiche is aȝens þe, þat seiþ not: "I
semeþ þat he fel not doun bi pride, as þou falseli feinest, but
"bi þe grace of mekenus", as þe eende preueþ.
'Now seþþe þanne þat þis hooli apostle, þe chosen vessel of
God þat was lad alyue into þe þridde heuen and schewide his
cam doun, what wisdom were hit to me, synful wrecche þat
knowe not howȝ I schal ende ne where I schal bicome, to putte
me in perel and leue þe certeyn?'
And þus in þis maner, answerynge þoru þe helpe of God,
seconde temptacion -- þat is, veyneglorie.
Þe þridde temptacion þat þe fend temptide oure Lord Jesus
Crist was to þe synne of couetise vpon þe hiȝe hil, as I seide
bifore. Riȝt in þe same wise he bisieþ him euere to make men to
First, þe processe of þe gospel telleþ þat he ladde Crist into a
ful hiȝ hil and schewide him alle þe kyngdoms of þe world, and
al þe glorie of hem, and seid
processe he haþ ȝet al dai to men þat he seþ disposid to
couetise, and desireþ to be hiȝe and gret in þis world. First, þe
fend ledeþ him vpon þe hil. After, þe glorious þyngis of þe
world ben schewid to him. Þe þridde tyme, þer is putte to him
a condicion: þat is, if he worschipe þe deuel alle þingis schul be
Þis is þus myche to mene: whan a man desireþ to be maad
grete and hiȝ in the world, þanne he stieþ into þe hil att þe
deuelis ledynge. And whanne he bigynneþ nyȝt and dai to
þenke into richessis and worschipis, and putteþ alle suche
world scheweþ to him þe glorious þyngis of his kyngedom. And
whan h
desiris of þe same godes, þanne þe þridde tyme he putteþ to þe
such causes: þat if þou wolt gete hem, þou must worschipe þe
riȝtwisnesse of God, and do þefte, and raueyne, and deceite,
and suche oþer. If þou chese to worschipe God in his feiþ, and
serue him after his commaundementis, þou schalt not gete al þo
þyngis.
studie of reste, and of ȝoure owne nedes, and of wirchynge wiþ
ȝoure hondis, and þat ȝe desire no mannes good of hem þat beþ
wiþoute forþ.' And efte he seiþ: 'Hauynge
þyngis wiþ whiche we schul be helid, wiþ þese þyngis be we
temptacion, and into snare of þe deuele, and manye
vnprofitable and noyus desiris, whiche drenchen men into deþ
and losse. But forsoþe, of alle euelis þe bigynnynge is couetise.'
Þerfore alle þoo þyngis þat þe deuele [leyde to] Crist, he
to þe deuele. And to teche man þouȝ al þe world schulde be
ȝeue to him oneli to leue God, he scholde not do it, not to loue more
richesses þan þe glorie of God, for it is not riȝtwis ne resonable
for to despise þe creatour for þe creature, but þe creature for þe
not ȝeue þe God.
And þerfore, be wel war of þese þre sotil nettis of þe fende:
þat is, glotenye, veynglorie, and couetise. For Crisostom seiþ
þat þe deuele, whan he temptide Crist, seide 'þese þre nettis I
of þe nettis of glotenye, renne into þe nettis of veyneglorie, and
whatsoeuere schape oute of þe nettis of veynglorie, renne into
þe nettis of auarice. For þese þre no man perfiteli ascapeþ. And
if any man ascapeþ, he ascapeþ not hool, but broken.' And
abstynence, and also þe nette of
ȝit it is good þat he be war of þe þridde sotil nette of
couetise þat so many men beþ deceyued wiþ, as Seint Poule
seiþ, bi þe textus rehersid tofore. And þe prophete Jere[mie]
leeste', fro þe prophete to þe preste, 'alle studien to auarice.'
And Salamon seiþ: 'Alle þyngis obeien to moneie.'
Þerfore, if þou wolt wiseli ouercome þe fend in þis temptacion
and ascape his nette of couetise, answere to him as
whoso doþ after him he mai not faile, for he seiþ: 'I haue ȝeue
ȝow ensaumple, þat riȝt as I haue doo, so do ȝe.' And Seint
Gregorius seiþ: Omnis Christi actio, et cetera. 'Euery dede of
Crist is oure informacion.' And sei þus to him:
God, and to him alone þou schalt serue." Wherbi I vndirstonde,
if I consente to þi suggestion of couetise of worldeli
godes, or of worschipe whiche I mai not com to but if I do þe
worschipe wiþ fraude and euele conscience, þanne worschipe I
or mawmetis") and so I breke þe firste commaundement of
God.
'Also, if I consente to þe in þis temptacion, þanne make I
myself seruant to þe deuel þat is Lord of alle couetous men, or
mai serue two lordes at ones: for oþer þat one," he seiþ, "þou
schalt hate, and þat oþer þou schalt loue; or ellis to þat one he
schal cleue, and þat oþer he schal despise."
'And þus I can not see but þat þe ende of alle þat þou art
God of heuen and helle and of al þe world, and chese þe to my
Lord God, fals þeef, whiche, for þi stynkynge pride and foule
couetise þat wilned to haue be euen and like to God, my
worschipeful Lord and þyn þrew þe doun into þe depe putt of
suspecte, seþþe I conceyue þi malice. And þerfore goo, Sathanas,
into þyn owne propre place þat God haþ ordeyned for þe
and for þi curside cumpanie!'
And whosoeuere stifli wiþstondeþ to þe fend, as Crist haþ
wiþoute any doute he schal anon cowardli flee aweie fro him;
for Seint [Jame] seiþ: Resistite diabolo, et cetera. 'Strongeli
wiþstondeþ þe fend and he schal fle aweie fro ȝow', and þenne
Goddes hooli angels schul come ner to suche a man, and
Þou schalt vndirstonde, as þe doctour Crisostom seiþ vpon
þis same gospel, þat 'þer ben alweie twei angels duellynge wiþ
men: a good, and an euele. And as longe as þe goode angele is
wiþ vs, þe wickid angel mai neuere brynge vs into temptacion.
(þat is, makeþ himself ynuysible tofore þe fend); for, but þe
goode angele wole, he is not seie of þe
wiþd
stondeþ and bideþ þe comynge of þe temptacion. Þerfo
þe to any kinde of synne, þenne þe goode angele is not aboute
þe, but þe deuel spekynge in þyn herte tempteþ þe and
compelleþ þe. But whanne þou brekest þe deuelis temptacion
in þyn herte and he seeþ þat he mai not ouercome þe, he goþ
herte bigynneþ for to ioie þat þou hast ascapid þat wickid
asauȝt and, as a manere of a spiriȝt of lyif, gladeþ and doþ
þonkynges to God, knowe þou þanne þat þe fend goþ aweie fro
þe and, after þe victorie of þe temptacion, þe angel comeþ ner
And not oneli þis seruice he doþ to þe, but also mynystreþ to þe
fro God grace more plenteuousli for þi grete bataile and
glorious victorie, and also offreþ vp tofore þe trone of God
þyne almesdedes and þi preiers, as he did of Thobie and
þe fend and þe, he schal myȝtili helpe þe to haue of him
gloriousli þe victorie, and after be þi leder þoru þe peynes of
purgatorie to euerlastynge blisse. Amen.
(þat is: glotenye, veynglorie, and couetise) þerfore, whoso wole,
after þe tyme þat he seeþ þat he haþ disposicion of his
auditorie, he mai dilate his matere, spekynge scharpeli bi þe
First aȝens glotenye, for glotenye is a gret synne, hiȝli
forboden
so
First, it is forboden of God (Luc.[21.34]) where he seiþ þus:
greued wiþ glotenye, and drunkschipe, and bisinesse of þis
liyf.'
Also, it is a maner of despite don to God; for he leueþ him
and cheseþ him a newe god, for suchon makeþ his beli his god,
cetera. And so he brekeþ þe firste commaundement, makynge
him a fals god.
Also, it makiþ a man grucche aȝens God; for, as Goddes lawe
seiþ: 'Mi loue was maad fatt, and he kikede.'
deuele, for þe gospel seiþ þat a legyon of fendis preieden Crist
þat þei scholden goo into swyn, bi whom ben vndirstonde
glotenos men.
Also, þei ben cursid of God; for þe prophete Ysa[y] seiþ (5
drunkschipe, and for to drynken til to euentide.'
Also, glotenye harmeþ mannes bodi; for hit bryngeþ in
sikenesse and is ofte cause of destruccion, boþe of bodi and of
soule. Þerfore seiþ þe Wise Man (Ecci.37.[33-34]): 'In many
perischid', and 'he þat is abstinent schal eche his liyf.' And
Seint Poule seiþ: 'Þe mete to þe wombe, and þe wombe to þe
mete; and God schal destrie þat oon and þat oþer.'
Also, glotenye deformeþ in man þe ymage of þe Trynite; for
resoun, mynde, and good wille. Þanne his resoun is aweie, for
he discernyþ not bitwixe good and euele, for þat þat is euele, he
weneþ be good; and
þus, whanne he is in þis plite, what is he but mad? þerfore
þe doctour Lync[oln] seiþ: 'Drunkeschipe is wodnesse, for
"fornycacion, wyn, and drunkenesse taken aweie þe herte".'
And þus, in þis madschipe, he is redi as a wod man to al maner
of synnes:
oþere, grete oþes swerynge, and lyynge, and bostynge of his
witt [and] of his strengþe, whanne he haþ neuer neiþer, and of
hise goodes, myche more þanne euere he hadde.
Þenne is he also redi to wraþþe; for if any man displese him,
swelleþ as a tode, chideþ, þreteþ, and curseþ, as he be wood;
and redi to debate wiþ alle oþer men; and ofte tyme sleþ his
neiȝbur, or his neiȝbur him.
And but he mai be avengid anon at his wille, þanne comeþ in
concel bi him þat was doon many wynter bifore, bi whiche he
myȝte be hynderid in his bodi, or in his name, or in his catel,
þenne it goþ alle forþ, for þe floodȝates ben vppe. And if he non
suche knoweþ, þanne he wol lie on him, and disclandre him,
Þanne also he is redi to coue
or bi sotil bargaynes, if his witt wol serue þerto; and if he mai
not ellis, he wischeþ faste after hem.
Slouful also þanne he is of alle manere of goode, boþe to
slumbur and slepe
homward toward hire beddes, þei drencheþ hemself in dichis bi
þe weie. And, þouȝ þei comen hoom into hire chambre, þei
leteþ þe candel falle, and brenne hire bed, hemself, and hir
And ofte men fallen þoru drunkenesse into lecherie, þei
recken not wiþ what persones, frende or sibbi, maidenes or
wyues, or of holi ordre, as Loth in his drunkeschipe lay bi his
two doutres and gat on hem two children, of wham cam myche
And þus, as I haue schewid, a gloton, whanne he wanteþ
resoun, is redi to alle manere of synnes. And ȝif men take hede
of alle maner of synnes, drunkenesse is [þe] most perelous
synne. For þouȝ a man be proude, wraþful, or enuyous,
penaunce and be saued; but if he be drunke, he lesiþ þe rule of
his resoun. And þerfore, if he diȝe in þat estaat, he repenteþ
him neuere and so dieþ in alle his synnes.
I seide also bifore þat a drunken man leseþ also þe seconde
mynde of þe benefetis þat God haþ do to him, ne of his
bihotynge of blisse, ne þretynge of peyne, ne how perelous caas
he stondeþ ynne, ne houȝ he wraþþid God, ne vnneþe knoweþ
any of his dedis whiche he dide todai, so clene is his mynde
Hijs good wille is also agoo, for to plese God wiþ; but for to
serue þe deuele, þerto he haþ wille; and for to
himself, boþe in bodi and soule and in his temperal godes, as I
seide tofore, for Salamon seiþ: 'He þat loueþ metis schal be in
riche.' For suche glotouns waasten cursideli hire goodis in
goode morsellis and d
estaat, and þenne lyueþ vpon þe pore peple and ben
chargeus to hem aȝen þe wille of God and ensample of þe
neiȝeboris, ȝhe! boþe to pore and to riche:
To þe pore, for al þe superflu of mennys resonable sustynaunce
is due to pore mennes almes, for Crist seiþ: Quod
superest, et cetera. 'Þat þat is ouerplus, ȝeueþ to almes.' And so,
myche he wiþdraweþ of pore mennes liyflode and so he is cause
of hire deþ, in as myche as in him is. For Salamon seiþ: 'Þe
bred of n
defraudeþ him is as a man of blood' -- þat is, a mansleer.
of her goodes, borweþ also and neuer quyteþ, to meyntene wiþ
hire glotenye. And ofte in hire drunkeschipe, if þei dwellen nyȝ
hem, brenneþ vp al hire godis.
And þus, as I haue schewid, many harmes comeþ of þis
Wise Man: 'Many men for glotenye han perisched.'
Þese glotenos moun wel be lickned to a foul þat is clepid a
bitore, þe whiche wol sitte bi þe
rude, and þerwiþ makeþ an huge soun so þat men may here
þe watir, þenne he lifteþ vp his bile into heuen, and sitteþ stille
and no noyse makeþ. Riȝt so, glotons sittynge in þe tauerne,
puttynge hire mouþes into þe bolle til þei ben drunke; þenne
þei crien wiþ grete voice, boostynge, swerynge, lyynge, and
many ȝeres afore freschli rehercynge and reioisynge. But suche
men sittynge in þe drie cherche bi hire confessour, fer fro þe
tauerne, for to schryue her synnes, sitten as dombe and wolen
speke no word. Þerfore to suche seiþ þe Wise Man: 'To whom
whom puttenynge oute of yen? but to hem þat duellen in wyn
and studien in swyngynge vp of bolles.'
Also, glotenye mai be lickned to þe deueles bridel; for riȝt as a
rider, after [þat] he haþ bridelid his hors, ledeþ him whider so
bridel of glotenye, ledeþ a man into what vice so him likeþ, as I
seide and rehercid bifore. Þerfore seiþ Dauid, in þe Psauter: In
chamo et freno, et cetera. Þat is: 'In halter and bridel constreyne
her cheke bones.'
veynglorie, whiche is a foule wille to be preisid of any good þat
man haþ of God, of whiche he scholde preise God oneli and
ȝeue þe worschipe
and to vs þe profite. Veyneglorie is a synne þat doþ myche
First it robbeþ God of þat þat is aproprid to him, þat is:
worschipe and glorie, whiche a veyngloryous man desireþ to
himself in as myche as in him is. Þerfore seiþ Seint Poule: 'To
þe kyng of worldis, vndedli, ynuysible, oneli to God, honure
It robbeþ also man of his goostli godis wiþ wiche he myȝte
bie him heuene, for it fordoþ hem, be þer neuer so manie, and
makeþ hem turne to noȝt; and þat þat good schulde be, makeþ
turne to euele. And as it is impossible to haue þe gras and þe
wordeli preisynge for ouȝt þat men doon in þis liyf, and also
after þis life to haue þerfore mede in heuene. For Crist biddeþ
to alle suche: triste to non oþer mede but suche as þei axen
here, for wiþ wronge þei axen mede of God for þat þyng þat is
Also, veyneglorie not oneli robbeþ man of his goodes, but
also turneþ him to gret harme in oþer sidis. For of hool it
makeþ him sike, and of life it bryngeþ in deeþ. And medicyn
sore woundeþ him. Good he turneþ to euele, and vertu to vice.
fleynge wordes þat passen as þe wynd, and forsake mede þat
euer schal laste? Bet
ful wille to be preisid. Caste in
[þe] of whom þou þenkest to be preised for þi goode dede.
of God oneli. If he wiste þat þou it didest oonli for him, noȝt
ellis wolde he doo but scorne þe for þi dede. Þerfore, wiþ emty
hondes þei gooþ to God þat coueiten mede in þis world of hire
goode dedis.
mannes harme in þe feire of þis world, to bie wiþ al hire dedis.
Veynglorie is þe grete wynd þat ouercasti[þ] grete toures,
steples, and trees þat weren depe rotefast in þe ground as it
semede, þat is: hiȝe men and hooli in life to mennes semynge
makeþ losengeris and liers his domesmen, and setteþ þe
preisynge of hem bifore þe preisynge of God. And þis mai not
be wiþoute grett despite of God, and þus it semeþ a foule
blasfemye, for it draweþ fro God þat þat longeþ to him.
tyme as sche haþ leide an eie, sche makeþ grete noise; so suche
a man, anon as he haþ do any good d
preisid and grete noise to be maad of him.
And not oonli þis synne of veynglorie is to be hatid, whiche
firste synne and bigynnynge of al euele, as þe Wise Man seiþ
(Ecci.10.[15]): Initium omnis peccati superbia. Þat is:
'Bigynnynge
fulfillid wiþ cursis, and it schal ouercome him in þe ende.'
breke þe swete ordre and feloschipe of angelis whanne he, for
his fairhede and his myche witt, wolde haue be aboue alle oþer
angelis and made him pere to God þat, of his godenesse, made
him so faire and so wise. Þerfore he hadde a foule falle fro þe
fend, and alle þat to [him] assentide.
But, alas for sorwe! hou many men nowadaies ben apostatas,
brekynge þoru hire foule and horrible pride þe feire feloschipe
of holi cherche? Þe more harme is, men mai seie wiþ grete
he seiþ: 'Þe pride of hem þat hatide þe stieþ alweie vp hiere and
hiere.' So hie it is stied nouȝ þat non astaat of holi cherche (þat
is, neþer presthode, ne knyȝthode, ne comyn peple) holdeþ
hem apaied wiþ hire estaat, but bisieþ hem euer wiþ al hire
and hiere. And þey þat next scholden sue Crist in mekenesse
and alle maneres of vertues, to whom principali he seiþ:
'Lerneþ of me, for I am mylde and meke of herte', beþ nouȝ
mooste hie and most proude, passynge hire estaat of alle maner
and serued hem and louli wische her feet, and callid hem his
frendes and breþeren, prelatis nowadaies ben as hie aboue
semple curatis and preestis as kyngis aboue þe comen peple,
and takeþ of hem grete taliagis and subsidies, and trauaileþ
þynge þat ofte litil auaileþ to any helpe of soule, as þouȝ þei
hadde non oþer kyng but oneli hem alone.
Þere also, Crist hadde neuer hous of his owne bi title of
worldeli lor[d]schipe to hile in his heued; ne greet multitude of
pagis to whom we reden he seruede ofter þan euer we rede þei
seruede him; whiche also neuer rood at greet araie, neþer he
neþer his meyne, but ones sempeli on an asse, sadelid wiþ his
disciplis cloþes; prelates þat ben nowadaies han many dyuerse
whanne so euere h
araied as realli wiþ costli cloþes of gold and selk, and in
multitude of oþer iewellis, boþe of seleuer and of gold, in al
maner housis [of] office, as þouȝ it were in Salamons temple.
and gromes, myche more nyseli disgisid þan any seculer lordis
meyne, whan he schal ouwer ride oute, ȝea! þouh it be to visite
his pore scheep, he mut ride wiþ foure or fyue score hors,
proudeli apareilid at alle poyntis, his owne palfrai for his bodi
it were an hooli hors, himself aboue, in fyn scarlet or oþer cloþ
as good as þat, and wiþynne wiþ as good pelure as þe quene haþ
any in hire gowne, hir persons and hir clerkis rydynge
hem, al in gult harneise, wiþ bastard swerdis ouergild bi hire
toward Cristis deþ.
Þis mai wel be þe abhomynacion of discunforte þat Daniel
spekiþ of, stondynge in holi place (þat is, here in Cristis
cherche). God, for his endeles merci, make of hem sone an
Dauid in þe Psauter þere he seiþ þus:
'Þe enemyes forsoþe of þe Lord anon as þei beþ honoured and enhaunced,
riȝt as smoke þei schullen faile' -- þat is, oþer þoru verreie
mekenesse know[ynge] hire defauȝtes, and wilfulli takynge vpon hem þe
wole not come wilfulliche, þat þei ben compellid for to entre, as
Crist seiþ in þe gospel: Compelle eos intrare.
Also, þei þat ben in þe estaat of knyȝthode, þoru þis foule
synne of pride stieþ faste and passeþ hili hir estaat in al maner
bifore hem, whiche hadden myche more lifelode þan þei haue
now:
First, in proude araie of houshold. Þere as hir auncetres
weren wond to be seruid in hir houses at mete in pewtre vessel,
if a mene bacheler, ȝea! and dyuerse squyers also, whiche ben
come vp of non olde auncetrie, but bi extorcions crepen so hiȝe,
musten be serued wiþ selueren vessel, and þe leste page in his
house.
pelure, þat oo garnemente passeþ in coste half moneie of
hire lifelodes
Þere also as sum tyme a worþi bacheler of gret estaat hilde
him apaide to ride wiþ 5 or 6 hors, now a pore squyer wole ride
weren ful worþi squyers.
But what wole falle of þis pride, I am sikir, as it is seid in
comen prouerbe: 'Pride goþ bifore, and schame comeþ after.'
Þat is: oþer þei mut be stronge þefes, to robbe here neiboris in
proude estaat; or falle into so gret dette for borwynge to þat
proude araie þat neþer þei ne hire excecutours moun neuer
quyte haluen del, and hire eiris hauen leuere hire faderis soulis
liȝe in helle þanne selle any parcel of hire heritage to quyte wiþ
Nouȝ also þe comyn peple is hie stied into þe synne of pride,
for now a wrecchid cnaue þat goþ to þe plouȝ and to [þe] carte,
þat haþ no more good but serueþ fro ȝer to ȝer for his liflode,
þereas sum tyme a white curtel and a russet gowne wolde haue
fyue schillyngis or more þe price, and aboue, a costli gowne
wiþ baggis hangynge to his kne, and iridelid vndir his girdil as
a newe ryuen roket, and an hood on his heued, wiþ a þousande
raggis on his tipet, and gaili hosid an[d] schood, as þouȝ it were
or ellis it were not worþ a pese. Þis pride schulle þer maistres
abuye
weren wont to serue for x or xij schillin[g]s in a ȝer, now þei
musten haue xx oor þritti, and his lyuerei also þerto, not for he
Þus pride stieþ in alle astatis, as ȝe haue herd rehercid bifore,
þat ful greuousli greueþ God and harme[þ] boþe bodi and
soule. Þis synne of pride doþ many harmes, as Holi Writt
witnessiþ in many placis:
þat þat God seiþ bi Ysaie: Gloriam meam alteri non dabo. Þat is:
'I schal not ȝeue my glorie to anoþer man.'
Also, pride is cause ofte of þe los of many men, boþe bodi
and soule, as it was of Pharao and of al his hoost (Ex.14.[28]),
Also, it deformeþ þe feiþ and þe resonable ymage of men, as
it dide of Nabugodonosor, of whiche also spekeþ Dauid in þe
Psauter, þere he seiþ þus: Homo, cum in honore esset, et cetera.
Þat is: 'Man, whan he was in worschipe, vndirstod not. He is
Also, pride deposeþ a man fro þe worschipeful estat and
frendschipe þat he haþ wiþ God, as Oure Ladi seiþ in hire
songe (Luc.1.[52]): Deposuit potentes de sede. Þat is: 'He haþ
deposid myȝti men fro þe sete.' And Jere[mie] (50.[32]) seiþ:
man schal falle, and no man schal arere him.' Also, God seiþ, bi
Abdie þe profete (1 chapitre [4]): Si exaltatus fueris ut aquila, et
inter sidera posueris nidum tuum, inde detraham te, dicit
Dominus. Þat is: 'If þou be enhauncid
Lord.' And God also seiþ ([1] Mac.2.[62]): A verbis viri
peccatoris ne timueritis, quia gloria eius stercus et vermis est; hodie
extollitur, et cras non invenietur; quia conuersus est in terram
suam, et cogitatio eius periet. Þat is: 'Ne drede ȝou noȝt of þe
he is enhauncid, and tomorwe he is not founde, for he is turned
into his erþe, and his þouȝt schal perische.' And Job [20.6-7]
seiþ bi þe proud man: Si ascenderit usque in celum superbia eius,
et caput eius nubes tetigerit, quasi sterquilinium in fine perdetur.
þe cloudes, [in] þe ende as a dunge hil [he] schal be destruyed.'
Also, pride gendereþ stryues, for þe Wise Man seiþ
(Pro.11.[2]): Vbi sunt superbia, ibi et contumelia; vbi autem
humilitas, ibi et sapientia. Þat is: 'Þere as pride is, þere is strife;
(13 chapitre [10]): Inter superbos semper iurgia sunt. 'Among
proude men euer more ben stryues.'
Also, pride schal confounde men in þe Dai of Dom, whanne
þei schul seie: 'What profitede to vs pride, or ȝaf to vs
schadue.'
Also, proude men ben hatid boþe of God and men, as þe
Wise Man seiþ (Ecci.10.[7]): Odibilis coram Deo et hominibus est
superbia. Þat is: 'Pride is hatable to God and men.' And suche
plenteuousli to hem þat doþ pride.' And Seint Jame seiþ (4
chapitre [6]): Deus superbis resistit; humilibus autem dat gratiam.
Þat is: 'God wiþstondeþ to proude men; and to meke m
ȝeueþ grace.'
aboue it is maad gaie, whanne a deed man or a womman is putt
þerynne; so men and wymmen
beere of hire soule (þat is, hire bodi) wiþ gaie garnementis,
whanne þe soule wiþynne is deed bi pride.
wrastelynge oon of þe wrastelers mai rere þe foot of þe toþer,
sone after he casteþ him. So, if þe fend mai rere þe affeccion of
a man bi pride, anon he þroweþ him into euerlastynge dampnacioun.
Þerfore seiþ Dauid: 'Þou hast caste hem doun while þei
Also, a proude man mai wel be lickned to a tree þat is callid
Yuy, for Iuy haþ þis kynde: as longe as it haþ hous, wal, or tree,
or any þynge to holde hit bi, it stieþ euermore hiere and hiere,
til it come to þe hiest place; but whanne he haþ noȝt to holde
kepe himself. And þis Iuy is not able to be no timbir in no
mannes hous, but it serueþ most to getis mete. Riȝt so proude
men, al þe while þat þei haue any þyng to lyue on, oþer on
lordschipe, oþer rauayne, extorcion, þefte, oþer borwynge, þei
but whanne hir hold bigynneþ to faile, þanne þei ben not
myȝti to bere hemselfe in suche estaat. Þei fallen doun into
schame and vileny and myche repreef of alle men, and suche
proude men ben not able to be no tymber in Goddis hous, but
of helle.
Þe þridde synne is couetise whiche, as Seint Poule seiþ, is
rote of alle vicis. Couetise is a maister redynge in scole, and so
grete scole he holdeþ þat of alle generacions of folke and of al
Jere[mie] seiþ: 'Fro þe leeste to þe meeste, fro þe prest to þe
prophete, alle studien to auarice.' Pryncis, prelates, [prestis],
lerid and lewd, and ȝet religious amonge oþer prestis, gon to þis
scole for to lerne of þis curside lore. Þere gret lordis lernen to
make hemself riche and lyue in grete lustis.
Smallere men, as knyȝtes and squyers of þe cuntre,
ouerledeþ hire pore tenauntis and hir semple neiȝheboris
aboute, wiþ wronge amerciamentes and hire proude þretynge
wille. And if he mai haue any color to his neiȝhboris lond, he
myȝte as wel atte firste goo þerfro and seie it is not his as for to
wiþstonde suche a man bi plee.
Þere also lerneþ prelates, þat schulden punysche synne, to
wiþ good wille, sumpne hem to dyuerse placis and suffre hem
neuer haue reste.
Þere lernen persons and vikeris to plede for hire tiþis, and
pun[y]sche hem more þerfore þan for alle þe dedli synnes.
haue godes in propre þere þei non schulden haue, and for to
coueite officis to rake togedere goodes þere [þei] scholde be
pore and dede to þe world.
Þere lernen also in þis cursid scole marchauntis and
to gete good.
Þere lernen housbondes to tiþe ful euele; to erie into his
neihboris lond and ripe into his corn; to mowen into his
medewe and tiȝe into his lesewe; to destrie him wiþ his beestis
Þus, from a litil
þynkeþ of þis science [þ]ei haue neuer lerned inouȝ. And ȝet
naþeles þis science ouȝte gr
heede what harme it doþ, for auarice bryngeþ in alle maner of
First: pride, for þe Wise Man seiþ (Ecci.21.[5]): Domus que
nimium est locuples adnullabitur superbia. Þat is: 'Þe hous þat is
to riche schal be brouȝt to noȝt wiþ pride.'
Þe seconde: for it is moder of enuy, for þe Wise Man seiþ in
alijs, ignorat quod egestas veniet ei. Þat is: 'A man þat hieþ to be
maad riche and haþ enuye to oþere, he wot not þat nede schal
come to him.'
Þe þridde hit gendreþ: wraþþe, for it telleþ in þe first booke
herdes of Habraham and Loth his cosyn for multiplyynge of
hire beestes.
Þe fourþe: for it bryngeþ forþ slouþe, for Crist telleþ in þe
gospel (Lu.12.[19]) howȝ þe riche man seide to himself: 'Mi
and drynke, and make þe glaad.'
Þe fifþe: it gendreþ glotenye, as Crist scheweþ in þe gospel of
þe riche man þat eete euerei daie schynyngli.
Þe sixte: it is noreschynge of lecherie, for þus it was seide in
et post: inclinasti femora tua mulieribus. Þat is: 'Þou hast
genderid togeder gold as þouȝ þou haddest a gold oore', and
after: 'þou boudest þyne hipes to wymmen.'
Ȝet also þis synne ouȝte to be hatid for þe manyfold cursis þat
godes falseli, or holdeþ hem to streiteli, or loueþ hem to hertili.
Firste, God curseþ to suche bi Ysaie þe prophete (5.[8]) þere
copulatis. Þat is: 'Wo to ȝou þat ioyneþ hous to hous bi fals
prophete Abachuch: Ve qui multiplicant non sua. 'Cursid be þei
þat multiplyen þo þyngis þat ben not hiris.' Also, he seiþ bi his
prophete Ysaie [33.1]: Ve qui predaris; nonne et ipse predaberis?
Þat is: 'Cursid be þou þat robbest; wheþer þou schalt not be
divitibus, qui habetis hic consolacionem vestram. 'Curside be ȝe
riche men, þat here haueþ ȝoure conforte.' Also, þe apostle
Judis seiþ: Ve illis, qui in via Caym abierunt. 'Cursid be þei þat
gon in Caymes weie', þat first couetise bigan. Also, þe Wise
cursider þan þe couetus man.' And þerfore, for þese cursis and
many mo þat God ȝeueþ to couetous men, þis synne of couetise
is to be hatid.
Also, kynde stireþ vs to hate þis synne, seþþe mannes soule
like to þe Trinite, whiche ouȝte here to be hied fro erþeli
þyngis as heuene is hiȝe fro erþe. A wonder þynge it were, and
aȝens kynde, þat heuene scholde neiȝhe þe erþe. So it semeþ
aȝen kynde þat couetise schulde brynge a mannes soule doun so
his triste. Þerfore God haþ sette þe erþe so lowe, as vilist
element þat men schulden defoule wiþ feet and despise hit.
And, in token herof, hooli fadris in þe bigynnynge of þe
cherche, tauȝte bi þe Hooli Goost, solden erþeli possessiouns
Þe couetous man is like to þe see, to deeþ, and to helle. Þe
see
wille swoleweþ alle þe richessis of þe world, þerfore he is þus
vnsaciable (þat is, vnable to be fulfillid). He is likened also to
þe toþer swolewynge. Þerfore þe prophet Abachuc seiþ of þe
couetous man (Aba.2.[5]): Dilatauit quasi infernus animam
suam, et ipse quasi mors non adimplebitur. Þat is: 'He haþ
enlargid as helle his soule, and he as deþ schal not be fulfillid.'
more þat h
Whi þanne þat a couetous mannes herte mai neuer be fillid
mai be schewid bi diuerse resouns. First is þis: if a man were
sore afirst and he hadde bisides him a tunne ful [of] wyne, þouȝ
his mouþe, his first scholde neuere þe more be quenchid or
stanchid. So þe couetous mannes herte þat firsteþ after þe
richessis of þis world, þouȝ he fille wiþ hem his whicchis vp to
þe brerdes, [h]is herte þerfore is neuer þe more fillid, but more
Þe seconde resoun is þis: if a man bisied him faste, for to fille
a gret berne wiþ oo corn of senevi, riȝtfulli of alle men he myȝte
be holde a fool. So als is þat man þat weneþ to fille his
soule wiþ failynge richessis of þis world, for mannes soule is
a þynge, and no þyng mai fille mannes soule but oneli God,
which is also endeles.
Þe 3 resoun is þis: if a man bisili axide
a boket ful of wisdom, wheþer
apte ne acordaunt to receyue wisdom. So, of men þat ben lad bi
resoun, suche a man schulde be hoolden a fool þat weneþ to
fulfille his soule wiþ richessis, for it is not apte to receyue
goodes of þis world, but wisdam of þe Fadir, comynge fro
Þe 4 resoun is þis: if þer were a greet fier whiche þou woldest
fayn sleke, and þou leidest þerto mo drie schides, wise men
wolden holde þe for a fool for, after þat, þe more kenliere it
wolde brenne. So a mannes herte, þat hote brenneþ wiþ þe fier
setteþ his herte afiere. Þerfore seiþ þe Wise Man (Ecci.14.[9]):
Insatiabilis est oculus cupidi. Þat is: 'Þe iȝe of þe couetous man is
vnable to beo fillid.' And also he seiþ, in anoþer place: Avarus
non implebitur pecunia. 'Þe couetus man schal not be fulfillid
(Prouer.30.[15]): Tria sunt insatiabilia, et quartum est quod
numquam dicit: sufficit. Þat is: 'Þre þyngis þer ben þat ben
vnable to be fulfillid, and þe fourþe þat neuer seiþ "Hoo!"' --
þat is, þe couetous mannes herte, et cetera.
to a dunge hil: for as a dunge hil þat is gaderid togidere roteþ
and stynkeþ, and whanne it is sprad abrood it makeþ feeldes for
to bere frute, so þe richessis of a couetous man þat ben gaderid
togedere and leide vp to roten þe soule and makeþ it stynke in
þei norischen hem and geten remission to þe soulis of riche
men. Þerfore seiþ Crist, in þe gospel: Facite vobis amicos, et
cetera. 'Makeþ ȝouȝ frendes of þe goodes of wickidenesse' -- þat
is, whiche for þe more part bryngeþ men to wickidenesse. And
þere he seiþ þus: Aurum eorum in sterquilinium erit. 'Hire gold,'
he seiþ, 'schal be to hem a dunge hil.'
Also, couetise mai wel be lickned to a postyn: for a postyn
þanne is perelous whanne it is nyȝe þe herte, so richessis þenne
Þerfore seiþ Dauid: Diuitie si affluant, et cetera. 'If richesses
flowen to ȝow, setteþ not ȝoure hertes on hem.'
Also, a riche man is likened to a woute or a moldwarpe: for
he is blac bi wickidnesse and synne, and blynd bi ignorance. As
he birieþ himselfe bi contynuel bisynesse. And as myche as he
delueþ he þroweþ aboue him, for þe goodes þat he loueþ so
passyngli he makeþ his god.
Also, a couetous man mai wel be likned to a somer hors þat
he haþ vsid, þenne þe tresour þat he baar is holli fro him take,
and no þyng he leueþ him of þat he baar for his long trauaile,
but bare weri sides, crachi feet, and gallid bac. Riȝt so, þe
couetous man, þat kepeþ togedere worldeli godes þat heuy on
drede, and perel of deþ; at þe laste ende, he schal not haue
alle his trauaile but leeste, as a wrecche in pouerte and peyne,
and born to þe erþe wiþ bare sides saue a wrecche schete.
Also, he mai be likned to a scheep þat bereþ wolle: for al þat
bileue nakid and oþer þerof han cloþes.
Also, he mai be likened to an oxe þat sore is pyned and
fordryuen in þe plouh, oþer eten þe corn þat he traueleþ fore,
and leueþ him noȝt to his part but vnneþe þe chaf.
hunc mundum; haut dubium nec aliquid auferre possumus. Þat is:
'No þyng,' he seiþ, 'we brouȝten into þis world; ne no doute ne no
þyng we moun bere hennes.'
Seþþe þanne couetise is so perelous, as is schewid here
Crist warneþ in þe gospel and seiþ (Lu.12.[15]): 'Biholdeþ, and
beþ war of al manere of couetise' and 'makeþ ȝoure tresourie in
heuen', bi large almesdede to hem þat beþ verreie pore, 'where
it mai neuer faile, whe[re] ruste mai not destruye it, ne mouþ
þanne schulle we haue þongke of God, help of alle seyntis, and
þe endeles blisse of heuene.
First, þonke of God, for he seiþ in þe gospel: 'Þat ȝe doþ to
þe leeste of myne, ȝe doþ to me.' Also, helpe of hooli seyntis,
into euerlastynge tabernaclis, whiche is þe blisse of heuene to
whiche Crist schal clepe alle suche in þe daie of
reward, to whom he schal seie þese wordes (Mt.25.[34]):
'Comeþ, ȝe blessid children of my Fadir, and takeþ þe kyngdom
cetera.
ȝede into þe cuntreis of Tire and Sidon', et cetera. In þis
gospel, by þe ensaumple of a deuoute and stedfast womman þat
cried bisile for þe helþe of hir douȝter and cesid not til she had
ony þing to God, to contynu in oure preyer wiþ stedfast bileue
fourmed wiþ charite, and we shullen not feile to haue þat we
asken or oþer þing þat God seiþe is more necessarie and
profitable to vs.
bygynning may bitoken þe going oute þat he wente fro þe hyest
heuen into þis wrecchid worlde and toke oure pore kynde on
hym to þe saluacion of vs alle. Of þis going oute spekiþ Dauid
in þe P[sauter]: A summo celo egressio eius, et cetera. Þat is: 'His
Sydon', as þe gospel seiþe.
Tyre is as myche to sey as 'hunting', and Sydon 'anguysshe'.
Þat is, þe comyng of hym wes to þat eend: for to delyuer vs fro
þe hunting of þe deuel, by whiche he had huntid in oure
whiche þei haden ben alwey into þat day, and euer shulden
haue ben ne had his blessid comyng ben.
Of þe comyng of Crist to þe destruccion of þis cursid
hunter spekiþ Crist in þe gospel (Luc.11.[21-22]), þere he seiþe
in pees whiche he weldiþ. But when a strenger þen he comeþ
vpon hym and ouercomeþ hym, he shal take awey alle his
armes in whiche he tristid, and departe abrode his robries.'
But here men mosten vnderstonde þat fro þe tyme of þe
resurreccion and wonderful ascencion into heuen aȝeyn, by
whiche þis strong hunter, þe feend, wes ouercomen and
bounden as M[atheu] seiþe, he lay þus bounden forþe for a
þousand ȝere, as Jon witnesiþ in þe Apoc[alips]: þat is, his
For in þat þousand ȝere wes myche more perfeccion of lyuing
of hooly martirs, confessouris, and virgyns, þen euer wes siþen
into þis day.
And þerfore it semeþ wel now, by þe synful lyuing of þe
had fro þat tyme myche more power þen he had þo, and more
bisile nyȝt and day huntiþ now mennys soulis. And, riȝt as
hunteris hunten dyuerse maner of preyes in dyuerse maner to
asay hou þei moun most spedile cacche hem, summe wiþ
summe wiþ grehoundis, and summe wiþ priue nettis, in þese
maners þe feend huntiþ mannys soule to loke hou he may most
spedile bringe hem into synne.
First, he huntiþ wiþ bowis. Þis bowe is crokid and sotil
chirche syngiþ þus of him: O tortuose serpens, et cetera. 'O, þou
crokid serpent, whiche by a þousand wilis and crokid disceitis
traueilist restful hertis.' Þe longe stringe wiþ whiche he bendiþ
his bowe
fille þat place þat shulde haue ben his for euer if he had not
trespased. Of þis enuy spekiþ þe Wyse Man, þere he seiþe:
'Þorow þe enuy of þe feend, deeþ entrid into þe worlde.' Þe
drawing of þis bowe is þe temptacion or þe suggestion þat he
fire dartis, and whomsoeuer he woundiþ wiþ hem, he sleeþ
hym.
Þe first arow þat he drawiþ vp and smytiþ wiþ is delectacion
or liking þat he makiþ him to haue in synne whiche he temptiþ
more bolder to shete þe secound arow, þat is: consente to
synne. And if he may hit him, and falle him þerwiþ, þen he
shetiþ þe þrid arow and sleeþ h[i]m al oute, þat is: wiþ ful dede.
And by euery suche man þat he shetiþ þus, he may sey þe
Þat is: 'Myn arowis I shal fulfille in hem.'
Þis cursid hunter slepiþ not ne restiþ, nyȝt ne day, but euer
cumpassiþ þe worlde aboute, as he seide to God, as þe Boke of
Job witnessiþ. Wiþ þese þre arowis redy drawen in his bowe,
vnbounden fro his hondis.
Hou many men shetiþ he now, wiþ þe arowis of pride? It
semyþ wel ny al þe worlde, for so myche nyce disgising and
new fyndingis of aray wes þer neuer, I trowe, fro þe bigynnyng
Dauid þe prophete seiþe: Irritauerunt eum
suis. And þerfore I am as siker as God is true God þat þis londe
wole be lost for her new fyndingis of cursid pride, but if þei
ben sone amendid.
foule glotony, luste leccherie, and horrible spousebreking? Þere
arne so many slayne wiþ þese dartis, þe more harme is, þat no
man knowiþ but oonly God, for of suche foolis, as þe Wise
Man seiþe, 'þe noumbre is wiþouten eend.' Therfore euery
prestis, seing þis grete slauȝter þat þe feend haþe sleyne of
cristen men wiþ þese þre dartis, shulden now sey wiþ sore
hertis þe wordis of Jeremy þe prophete, seying: 'Who shal ȝyue
water to my heed, and to myn iȝen þe welle of teeris, þat I may
To be war of þis sotil feend, and of þe best remedy aȝeyns his
arowis, techiþ vs Seint Petre in his first pistle (v chapitre [8-9])
þere he seiþe þus: Vigilate: quia aduersarius vester diabolus, et
cetera. 'Wakiþ! for ȝoure aduersarie þe feend, as a
deuoure; to whom wiþstonde, ȝee strong in feiþe.' Þen it
semyþ, by þis autorite of þe apostle, þat feiþ is best help aȝens
þe arowis of þe deuel.
Herto acordiþ Poule ([ad] Eph.[6.16]), seying: In omnibus
of feiþe, in whiche ȝee moun alle þe fire dartis quenche of þe
wickid en[m]y' -- þat is, þe feend. For þe defaute of þe defence
of þis sheelde þat þe feend fyndiþ men nakid, and not keuerid
þerwiþ,
for if men bileueden fully þe byheestis of euerlasting joy þat
God bihotiþ to men þat seruen hym truly, and myȝtily
wiþstonden her enemy þe feend, and also þe þretingis of
euerlasting peyne to hem þat ben slayne of þis enmy, I am ful
and is cowardly sleyne, wolde he myȝtily turne aȝeyn wiþ þe
help of God and wiþ þis sheelde tofore hym, and a litel or nouȝt
sette by [þe] cruelte of þe enmye and alle his sotil sleiȝtis, þen
euery suche man in suche case myȝt seie þe wordis of Dinie, þe
sunt robore. Þat is: 'Þe bowe of þe strong (þat is, of þe feend) is
ouercomen; and vnstedfast men (þat is, of her owne power) ben
girde wiþ strengþe', tristing oonly in þe help of God.
Þen, when þe feend seeþ þat he may no þing auayle wiþ his
not bring a man to haue ony liking, or consenting, ne in ful
dede doing none of þese forseide synnis: þat is, pride, glotony,
and leccherie) þen anone he huntiþ in anoþer maner. He
vncoupliþ vpon h[i]m his rennyng houndis, to renne at him
take him.
By þese rennyng houndis þat rennen wiþ open mouþe
mowne wel be vnderstonden chiders, cursers, and sclaundreris.
And þese þe deuel vncoupliþ oft vpon good men þat wolden
to sle her soulis, for Crist seiþe by men þat ben pacient, 'in her
pacience þei kepen her soulis'.
And, for to counfort his houndis in þis werke, he blowiþ his
horne wiþ a blast of pride, when he seiþe þus to hem: 'Art not
alle degreis? Suffre hym not. Ȝyue hym a worde for anoþer.
Ouerlede hym, or he wole neuer herafter sett by þee. And if
þou knowe ony þing by him, seye it oute to make hym
ashamed.' And þus he blowiþ to his houndis, to counfort hem
Of þese cursid mouþis þat ben þus open of þe deuelis
houndis spekiþ Dauid, in þe P[sauter]: Os tuum habundauit
malicia, et cetera. Þat is: 'Þi mouþe wes ful plenteuous of
malice, and þi tungee [conie
puttest sclaundre. Þou wendest þat I shal be like to þee, setting
no more þerby þen þou doist; but I shal vndernym þee þerfore'
ful sharply at þe Day of Dome when þou shalt be anectid ful
streitly, 'and I shal sett it aȝeyn þi face' when þou shalt be
Lo! in þis maner þe deuel huntiþ wiþ his rennyng houndis to
cacche men in vnpacience. Þe best refute aȝeyns þese rennyng
houndis [is for to fle to erþe, þat is: first for to renne into oure
Lord Jesus Crist, þat for þe loue of man took oure erþeli kynde;
hym, openly cursing hym, defamyng him, and falsly disclaundring
him, and ȝit opened he neuer his mouþe to sey ony
wickid worde aȝeyn. Of þese houndis spekiþ Dauid, in þe
persone of Crist, seying þus: 'Many houndis han gon aboute;
spekiþ Ysay þe prophete, seying: 'As a shepe led to þe sleing,
he opened
he wes cursid, he cursid not aȝeyn; and when he suffrid, he
þretid not.'
[þou] arte comen of erþe, and þat þou art but erþe and wormys
mete, and into erþe þou shalt turne. And wherto þen shuldist
þou be proude, þat arte erþe and eskis, as þe Wise Man seiþe,
to ȝyue ony wickid answere aȝeynwarde? But biþenke [þat] ful
Lorde, but if þou may suffre for him a litel breþe of wordis
blowen bi þi chekis.
Also, as I seide, þe deuel huntiþ a man þat is his prey, and
letiþ slip at him his grehoundis þat rennen not wiþ open
þat ben bacbiters and priue sowers of discorde. Of þese, þe
deuel haþe many a lees þat rennen fast in þe worlde. For now
vnneþe a man shal fynde two or þre men speke togedir ony
while þat anone þe secound worde or þe þrid shal be of
persone in þe mene tyme come bysidis hem, þei shullen salue
hym and make hym as feyre chere as þouȝ þei wolden put h[i]m
in her bosum, and as sone as his backe is turned of hym þei
speken ful shrewidly! Of suche pl[e]yniþ Dauid þe prophete, in
men (þat ben suche bacbiters) forgeden her malicious wille and
drowen alonge her wickidnes þat wes of longe tyme roted in
her hertis.' But þe veniaunce of suche
þus: 'Þe riȝtwis Lorde shal smyte togedir nollis of suche synful
dampne togedir boþe body and soule. And herto acordiþ
[Dauid] in anoþer plase, seying: 'Þe priue bacbiter to his
neiȝbore, þus I pursued' -- þat is, I shal pursue as myn enmy in
þe same day.
draw to couerte, for when þe prey haþe taken couerte, þe
grehoundis mowne not harme it after. By þis couerte may wel
be vnderstonden charite, for couerte is no more to seie þen
'hilling', for riȝt as in þe þicke wodis or busshis beestis hilen
hile hem fro alle her goostly enmyes. And þerfore seiþe Seint
Petre: Caritas operit, et cetera, 'Charite hileþ, or kyuereþ'.
Þerfore, and þou se þe deuelis grehoundis renne byhynd þee
(þat is, his bacbiters speke yuel of þee), anone fle to þe couerte
summe seyden byhynd hym þat he wes a synner; and summe
þat he wes not on Goddis halfe; and summe seiden þat he
deceyued þe peple; and manye oþer wickid wordis, as þe gospel
rehersiþ in dyuerse placis, and ȝit he forȝaue to alle his
Steuen, þat first wes matrid for Cristis loue. So, if þou be in þe
same caas, renne to þe couert of charite, and alle þe grehoundis
þat þe deuel haþe shullen not hyndre þi soule a dele.
When þe deuel þen seeþ þat he may not auaile aȝeyns þee
[his] rennyng houndis into impacience, ne wiþ his grehoundis
to bring þee oute of charite, þen he settiþ to þi feet wiþ his
pryue nettis, into whiche he driueþ þee wiþ þese flaterers and
glosers. Of þis net may wel be seide þe wordis of Jeremy, in þe
pedibus meis. Þat is: 'He haþe sprad his net to my fete.' And þis
is þe most sotil gyn þat he haþe to deceyue man wiþ, for vnneþe
þer is ony man so holy þat clerly can ascape þis net. Þerfore
God warniþ his derlingis, by Ysay þe prophete, of þis net, and
Þat is: 'My peple, þei þat wiþ flatering wordis seyn þat ȝee ben
blessid, þei deceyue ȝou, for þei ben aboute to bring ȝou into þe
deuelis net of veynglorie.'
Þe best remedie aȝeyn þe net of veynglorie is first to prey
taken wiþ þis nett of veynglorie, seying þus wiþ Dauid þe
prophete: Non veniat mihi pes superbie. Þat is: 'Þe fote of pride
come neuer to me.'
Afterwarde, biholde warly wisele aboute where þe deuel
awey by anoþer wey. And sey þen as þe prophete seiþe: Oleum
autem peccatoris, et cetera. Þat is: 'Þe oyle of þe synful man (þat
is, þe feyre wordis of þe gloser) shal not make fatt myn heed' --
þat is, delite þe reson of my soule to bring me into veynglorie.
weies inowe by whiche þou maist scape, if þou wilt:
Loke þe weyes þat Poule spekiþ of, þere he seiþe þus: Quid
habes quod non accepisti? et cetera.
þou hast not taken? And if þen þou hast taken, wherto gloriest
sumus sufficientes cogitare aliquid a nobis. Þat is: 'We ben not
sufficient to þenke ony þing of vs self, as of oure selfe, but oure
sufficience it is of God.' And þerfore Crist seiþe: 'Wiþouten me
ȝe moun not do.' And if þou loke wel alle þese weies, and oþer
shalt falle neuer in þe deuelis nett. And if þou wilt take wysely
þe menys þat ben seide tofore, þou shalt neuer drede þis cursid
hunter, ne none of his sotil gynnis.
When synful man seeþ þat þe cause of þe comyng of oure
of þis cursid hunters honde (þe feend of helle), þen he wexiþ þe
more bolde to go oute of his cuntre wiþ þis woman of Chanane,
to aske mercy for his synful soule as she did for hire seke
douȝter. By þis woman of Chanane may be vnderstonden euery
preyeþ deuoutly to God for mercy, whiche is goostly helþe for a
synful soule. Chanaan is as myche to seye as 'penitens', þat is:
forþinking, or comutatus, þat is: 'chaungid', whiche may wel be
vnderstonden by a soule synful repentaunt whiche is chaungid
But whoso wole able hym to prey to God for his synful soule,
he most go oute wiþ þis woman of Chanane, and folowe Crist,
criyng bisile after hym. In what maner he shulde go oute wes
tolde of God, in figure, to oure fader Abraham (Gen[esis
and of þe hous of þi fader.' By þese þre goingis oute ben vnderstonden
þre maners of synne, in whiche ben conteyned alle
oþer synnis oute of whiche euery man most cast hym to go if he
shulde able hym to aske mercy for his synful soule. Þat ben
yȝen; couetise of fleishe; and pride of lijf. By '[þi] cuntre', or
'[þin] erþe', is vnderstonden coueityse of erþely goodis. By 'þi
kynrede' is vnderstonden werkis þat ben gendrid of þi fleishe,
as þi kyn ben, þat is: slouþe, glotony, and leccherie. Bi 'þi fadris
of þe deuel þat is fader of alle suche þat ben wrappid in þo
synnes, as witnesiþ Crist þere seiþe þus: Vos ex patre diabolo
estis. Þat is: 'Ȝe ben of þe fader þe deuel.'
And here may pertinently whoso wole touche of alle þe
But þouȝ it be so þat a man go oute in þe maner þat is seide,
ȝit neþeles he must open his mouþe and crie fast after Crist as
þis woman did, þat is: wiþ deuoute preyer and open shrift of
mouþe, seying wiþ þis woman: 'Haue mercy vpon me, Lorde,
þese wordis ben vnderstonden many condicions whiche ben
nedful in effectual shrift:
Þe first is þat a man haue sadde bileue, þat is: þat God onely
may forȝiue synnis. For 'wiþouten bileue, it is impossible to
'Lorde', when she seide 'Lorde, haue mercy on me'. For, as
clerkis knowen wel, when a worde is seide by þe self, it is taken
for þe most famous; and so þis worde 'Lorde', by þe self,
bytokeniþ Lorde of alle Lordis,
Quis potest dimiterre peccata, nisi solus Deus? Þat is: 'Who may
forȝyue synnis, but oonly God?'
Þe secound is tristi hope of mercy, whiche is notid in þat þat
she seiþe 'haue mercy on me'. For, wiþouten tristi hope, sorow
þese þre in a maner had Judas. First sorow of þe hert, as þe
gospel seiþe ([Mt.27.3]): 'when he saw [þat] Jesus wes
dampned, him forþouȝt þat he had done.' And in a maner he
made satisfaccion, for he brouȝt hem aȝeyn þe xxx penys þat he
synnid.' But him lackid hope of mercy, and þerfore it came to
an yuel eend, for he wente and heng himself.
Þe þrid is þat a man haue charite, being sory and preying for
oþer mennys synnis as for his owne, whiche is notid in þis
feend'. For in þis preyer she arettid þe sekenes of hir douȝter to
be hire owne, and so euery true membre of God knyttid to his
breþeren wiþ þe senowis of charite owiþ þus to fele and bere þe
sekenes of synne of his broþer in himselfe as his owne, wiþ pite
Quis infirmatur et ego non infirmor? Quis scandalizatur et ego non
vror? Þat is: 'Who is seke and I am not seke?' -- as who seiþe
'none', or 'Who is sclaundrid and I am not brent?' -- þat is, in
my hert, wiþ pite and compassion þat I haue on hym.
neiȝbore, as summe men done þat tellen her neiȝboris
synnys or shrift, and leuen her owne, ȝe! þouȝ her neiȝboris
haue ȝouen hem no lettris of atourne to seie for hem in þat caas!
Þis condicion is noted in þis worde 'my douȝter', and of þis also
annunciaui tibi. 'Lorde,' he seiþe, 'myn owne lijf and none
oþer mannys I haue schewid to þee.'
Anoþer [condicion] is þat a man in his owne repentaunce
holde euer his owne synne greet; for euery synne is aȝeyn
of God is greet and not litel, hauynge rewarde to þe
worþines of þe lordis comaunding, and to þe vnworþines and
[contempte] of þe seruaunt breking. And þerfore seide Dauid:
Iniquitates mee supergresse sunt caput meum, et sicut onus graue
gone fer aboue my heed, and as a greuous birþen þei han ben
greued vpon me.' Þis condicion is noted in þat worde male --
þat is: 'yuel'.
Anoþer condicion is þis: þat a man bileue þat euery synne
in excusacion of hemself: 'it wes my desteny, or þe sterre of my
birþe; it wes shapid to me tofore ony cloþe', turnyng þus þe
feendis temptacion and her owne foly consenting into God.
And þat euery synne deedly prinsepaly comeþ of þe feend
introiuit in orbem. 'Þorow þe enuy of þe feend, deeþ (þat is,
deedly synne) entred into þe worlde.'
In þis þat þe woman seide (þat hir douȝter wes traueiled wiþ
a feend), euery synful man shulde knowe hou þat synne
harme it doþe to hym, whiche is notid in
þat is: 'trauelid'. Synne traueiliþ mannys soule in whiche it
dwelliþ, as fendis done mennys bodies in whiche þei dwellen,
as it preueþ by an ensaumple whiche þat Marke (ix chapitre)
disciplis of Crist, whiche had in him a spirit þat made him
doumbe; and whersoeuer he toke him, he þrew hym doune and
made hym froþe at þe mouþe, and gnast wiþ [þe] teeþ, and wex
drie; and oft, as Matheu seiþe, he fel into fire, and oft into
water.
vnderstonden þe seuen dedly synnis wiþ whiche þe deuel
traueiliþ mannus soule:
By þat þat þe feend þrew hym doun is vnderstonden pride,
former fader Adam oute of paradise into erþe, and oute of erþe
into helle. And þerfore seiþe Crist in þe gospel: Qui se exaltat
humiliabitur. Þat is: 'He þat hiȝeþ him by pride, shal be meked
and þrowen doune to helle.'
By gnasting of teeþ, wraþe and enuy ben vnderstonden.
By þat þat he wexe drie is vnderstonden slouþe.
By þat þat he fel into fire is vnderstonden brennyng
leccherie.
slakiþ neuer mannys þrist.
And þus synne traueiliþ man and it puttiþ him out of pees, as
Ysay seiþe: Non est pax impiis. Þat is: 'Þere is no pees to wickid
men.' And Job seiþe: Quis resistit ei et pacem habuit? Þat
'noon'.
What harme synne doþe to man may be schewid in many
þingis. First, synne makiþ of Goddis Son þe feendis
Crist witnesiþ himself: Vos estis de patre diabolo. Þat is: 'Ȝee
Synne also doþe many [mo harmes], whiche þou may se
more pleynourly in þe sermoun of Estre Day.
Firþermore, þe gospel seiþe þat Crist answerid not to þe
woman ony worde. Here þou shalt vnderstonde þat it wes not
eend proueþ wel whil he preysid hir so myche of hir grete
feiþe, but it wes to make hir to contynue in her preier, and to
eche her desire to þe encrece of her merite. And þus here we
may lerne: when we preyen, þouȝ oure preyour be not grauntid
contynue in preyer wiþ due circumstaunsis þat longen to
preyoure, it is no doute þat we shul haue þat þat we asken, as
þis woman had, or ellis oþer þing þat is more profitable to vs, as
Poule had when he preyed þries for þe remuyng of þe
better þing, þat wes: grace to wiþstonde and so þe victory,
whiche grace is better þen goyng awey of sikenes þat tormentiþ
man. 'For vertu,' he seiþe, 'is mad perfite in sikenes.'
Þen þe disciplis wenten nere to þe Lorde and preyden for þis
be Cristis prinspal disciplis, whiche han Cristis shepe to kepe,
when þei seen ony of her peple in disese or tribulacion, bodile
or gostle, shulden go nere to hem (þat is, by vertuous lyuing)
and prey to God hertily for hem, whiche is oon of þe
Here also we mowne lerne þat riȝt as þis womman made no
special preyer [to þe apostles] but oonly to Crist, ȝit neþeles
when
when we maken oure preyouris oonly to God for þing þat is
preyouris to seintis, ȝit neþeles alle þe seintis þat ben in heuen
ben redy to prey for vs to God.
Here also we may lerne þat if a man kepe þe comaundementis
of God and lyue vertuously, þen alle preyouris of
acceptiþ hem as meenys to his help, þouȝ his preyer be not
dressid immediat to seintis. And for þis seiþe Dauid þus:
Particeps ego sum omnium timentium te [et custodientium mandata
tua]. Þat is: 'I am partener of alle þat dreden þee and
And in þis place is a foule confusion, if þei loke wel to suche
symonientis þat wolen not prey wiþ her mouþe but if þei haue Mammon in
her honde. But God kepe vs fro suche cursid preyouris, for it is licly þat
her blessingis turnen into cursingis.
sent' (þat is to seie, prinspaly, as þe glose seiþe) 'but to þe shepe
þat perisheden of þe hous of Isr[ae]l', here may men lerne þat it
is more nedful to preche to þe peple þat onys wes conuertid and
made to se God by feiþe, and after fallen to synne, þen to peple
to cristen synful men þen to Jewis or heþen men.
Also, we may lerne here to do prinspaly þe dedis of mercy,
gostly or bodily, to oure owne kyn, to oure owne parishenys,
and to oure owne neiȝboris. And þus Crist, when he sent his
weyes of heþen men, neiþer into þe citeis of Samaritanys,
whiche
bade hem go forþe ouer al þe worlde. Herto acordiþ Seint
Poule þere he seiþe: Operemur bonum ad omnes, maxime autem
[þe] homely of þe feiþe.'
When þis woman sawe þat she myȝt not spede, neiþer by her
owne pre[y]er ne by þe preyer of þe disciplis, as þe gospel
seiþe, she wente aȝen ȝit, and worshipid him, and preyed hym
þou seest þat þi preyer is not anone herde at þi wille, go and
worship þe Lorde wiþ almesdede in his pore membris, and þen
þi preyoure shal be þe raþer herde after þat almesdede. And
þerfore seiþe God in his lawe: 'Þou shalt not apere in my siȝt
Þat doing of almesdede is worship to God proueþ þe Wyse
Man, þere he seiþe þus: Honora Dominum de tua substantia. Þat
is: 'Worship þou God of þi substaunce of worldly goodis',
doing almesdedes. Þat almesdede shulde go tofore to make þee
þere he seiþe þus: 'Whi goþe almes tofore preyer? For almes,'
he seiþe, 'is a marchaunte and araier of lijf tofore þe face of þe
preyoure; þat after almes, preyer suying fyndiþ tofore God a
place of mercy redy araied.' Þus preyed Centurio, þat wes an
10.[1-4]), and þerfore þe Scripture seiþe þere þat God sent to
hym his aungel and seide to him: 'Þi preyouris and þin
almesdedis han stied vp into mynde into þe
And þerfore in þis maner he deserued ferþermore
sacrament of baptym to his saluacion.
Þo þe Lorde answerid to þe woman and seide þat it wes not
good to take þe breed of þe children and sende it to houndis,
[and þe womman seide]: 'Ȝe, Lorde, for whi? And þe whelpis
text a man may lerne þat whoso wole gete grace of God in his
preyouris, him byhoueþ to meke himself, knouleching þat
þorow his owne deseruing, for his houndisshe condicion turnyng
so oft aȝeyn to þe voment of synne, þat he is not redy, as
grace as þei. But neþeles, he may haue tristi hope þat, if he þus
meke himself and make himself litel in malice, as whelpis,
þorow verrey sorow of herte and knouleching alle Goddis
children and his true seruauntis to be as hyȝe aboue him in
shal gete of God grace, þouȝ he be not worþi so myche. For
God seiþe, by his postle Jame, þat he wiþstondiþ to proude
men, and to meke men he ȝyueþ grace.
And þus, whoso haþe in his preyoure þis sad feiþe þat is
and verrey mekenes, þen God may sey to him þe wordis þat he
seide to þe womman: 'Greet is þi bileue.' For þat bileue is
oonly greet þat bringiþ a man to [þe] blis of heuen; for feendis
and dampned men knowen God and han bileue, but for þei han
byleue shal be grauntid al
confo
helid anone in þat same houre. For þe prophete Eȝechiel seiþ,
speking wiþ þe mouþe of God: 'In whatsoeuer houre þe synful
he shal be saaf.'
In þis woman þat þis gospel makiþ mynde of a man myȝt shewe,
whoso wolde, þe seuen vertuys aȝeyn þe seuen deedly
synnis:
to knowleche hirself of houndis kynde.
Pacience aȝeins wraþþe, in þat þat she wes so oft repreued
and put abacke, and neuer grucchid in worde ne dede.
Charite she had aȝeyn enuy, in þat þat she arett[ide] hir
helde þe Jewes, [þat weren Goddis] children, more worþi grace
of God þen she.
Pouerte she had, or litel setting by þe worlde, aȝeyn þe synne
of couetise when, for helþe of hir [douȝter], she wente oute of
hir douȝtris helþe.
Good mesure she had aȝeyn þe synne of glotony, when she
desirid none oþer deynteis but crummys þat fallen fro þe
boorde to houndis.
folowid after Crist in traueiling fast wiþ her body, and cesid
neuer wiþ herte and mouþe til she had geten helþe for hir
douȝter.
Chastite she had aȝein leccherie, when she in straunge cuntre
laft al þat suspect cumpany by whiche hir name myȝt be
apeyrid.
And þus, in þis place, a man may touche of þese vertuis more
or lasse þat God ȝyue hym grace, and after þat he seeþ þe
'Jesus wes þrowing oute a feend, and it wes doumbe', et cetera.
The effect of þis gospel stondiþ in þre þingis. First, in a
myracle whiche Crist did in þrowing oute of a feend of a man,
parte telliþhow perilous it is, after þat a an haþe put oute þe
feend of his soule and left his synne, to turne to his synne
aȝeyne. In þe þrid parte hit telliþ houȝ profitable it is to here
deuoutly þe worde of God, and kepe it, and worche þerafter.
feend of heuen, and of þe worlde, and þrew him into helle.
First, he þrew hym oute of heuen for his hiȝe stinking pride,
siþen he þat wes made so feire aboue his felawis helde him not
apaied wiþ þat state, but desirid to stie hiȝer and hiȝer and be
þrowen oute of þat worþi plase and feire felawship. And
þerfore seide God to hym þus in Holy Scripture: Peccasti, et
ei[i]eci te de monte Dei et perdidi te, O cheup. Þat is: 'O, þou
feire aungel of þe ordre of cherubym! Þ hast synned and I
mysproude harlot þat fouliþ al þe felauship.
God also þrew þe feend oute of þe worlde as hym þat had
longe holden a wrongful possession, for þorow his lesing he
deceyuid mankynde of his heritage and helden hym in prison
Of þis casting oute spekiþ Crist in þe gospel
(Jo.[12.31]), ad seiþe þus: Nunc princeps huius mundi ei[i]cietur
foras.
oute' -- þat is, boþe oute of mennys bodies þat ben traueilid wiþ
worlde, in whom þe deuel regniþ as a prince in his rewme.
And after þis, þe deuel wes þrowen of God into helle. As he
þat takiþ vp wrongfully þe kingis state in his rewme (and þe
kyng lyuing) is worþi to be deed or dampned to perpetual
cause. Of þis þrowing oute spekiþ Jeremy þe prophete: Ei[i]ce
illos a facie mea, et egrediantur. Quod si dixeri[nt] ad te: Quo
egrediemur? Dices ad eos: Qui ad mortem, [ad mortem]; qui ad
gladium, ad gladium; [et] qui ad famem, [ad famem]; [et] qui ad
oute fro my face, and go þei forþe. And if þei seyne to þee:
whider shul we go oute? þou shalt sey to hem: þei þat to deeþ,
[to deeþ]; þei þat to swerde, to swerde; þei þat to hungur, to
hungre; and þei þat to captiuite, [to captiuite]".' In 'deeþ' is
peyne of helle; in 'hungur', defaute of alle good; in 'captiuite',
euerlasting peyne. For þese fourefolde peyne[s] ben feendis
punysshid.
And riȝt as þat tyme Crist casted oute feendis of mennys
is so precious þat, if it be truly prechid, it castiþ oute feendis
oute of mennys soulis when it makiþ men to forsake þe seuen
dedly synnys and taken in þe seuen vertuis which þat be her
contraries.
Luke, þere he seiþe þat Crist þrew oute of Madaleyn seuen
feendis -- þat is, þe seuen dedly synnis, as diuerse holy doctouris
in þis mater acorden. And þus in þis maner is cast oute
of proude men Lucifer, þe deuel; and oute of wraþful men
hertis Mammona, þe feend, and oute of glotonus soulis þe
deuel Belial; and fro ydel men and lecchouris þe deuel Asmodeus.
For comenly ydelnes and leccherie ben two sworne
sustris.
and hang al þeron, if þei se it be profitable, or ellis procede in
þis mater as it sueþ after.
And riȝt as þe gospel seiþ þat, when þe feend wes þrowen
oute of þis bodile seke man, he þat wes doumbe tofore spake,
is þrowen oute of him by þe vertu of þe worde of God, anone
he þat wes tofore goostly doumb byginniþ to speke.
But here myȝt a man seie þat þis is no verrey knouleching
herin, for he spekiþ as myche in whom þe feend is as he in
Herto may be answerid þat by þre maner of speche þou maist
know hym oute of whom þe feend is cast fro him in whom þe
feend is abyding: for he spekiþ effectuelly anend himself;
and he spekiþ
First, he spekiþ effectuely for himself. Þat is, þo þingis þat
he spekiþ wiþ his mouþe, he doþe þe same in werke. And þus
spake þe apostle to þe Romayns þer he seiþe þus: Non enim
audeo loqui aliquid eorum que per me non efficit Christus. Þat is, 'I
by me.' But many men ben like to a cros þat stondiþ in þe
weye which schewiþ to oþer men þe weye and goþe himself
neuer þerinne. So summe men shewen to oþer men þe weie of
vertuis, and lyuen hemself in vicis.
Also, he spekiþ truly anentis his breþeren, not deceyuing
hem þorow no sotil wordis, but þat alwey his herte and his
mouþe acorde in oon. And herof spekiþ Zacharie þe prophete,
'Eueryche of ȝow spekiþ þe truþe wiþ ȝoure broþer.' But
summe ben like to þe deuel, of whom Crist seiþe þat he is a lyer
and fader of lesingis, for þei speken in disceite and in lyes to
her breþeren, and oft bringen vp new lesingis contryued of
hem, for of suche Dauid seiþe: Perdes omnes qui loquuntur
mendacium. Þat is: 'Lorde, þou shalt lese alle þat speken
lesyng.'
Also, suche a man of whom þe feend is cast oute spekiþ
spekiþ Peter in his canoun, seying þus: Si quis loquitur, quasi
sermones Dei. Þat is: 'He þat spekiþ, speke he as þe wordis of
God.' But summe men ben like to hoggis, þat raþer rennen to
toordis þen to flouris. So summe han more liing to speke
sounen to vertuis, wherfore of suche spekiþ þe Psalme maker in
þis wyse: Sepulcrum patens est guttur eorum. Þat is: 'An open
graue is her þrote.' For riȝt as oute of a graue þat is opened
goþe oute foule stynke, so oute of þe mouþe of many men goþe
And þus, as I haue shewid, whoso spekiþ in þese þre maners
haþe token þat he is vertuously helid of his goostly doumbnes.
And no oonly þerof, but also of his deefnes and blyndnes. For
whoco wole gladly speke þe wordis of God and vertuys and
boþe to here and to speke wickid þingis and chesiþ to here and
to speke good þingis, þe iȝen of his discrecion ben opened and
so he seþe þe weye to heuen.
Riȝt as þis seke man þat þe gospel spekiþ of, whiche wes
asMatheu seiþe, and doumbnes,
by kynde, as philosofres seyen, he þat is doumbe is deef also;
riȝt so, euery man þat haþe in hym ony of þese feendis þat ben
rehersid tofore þorow ony deedly synne haþe þese same goostly
deefnes.
First, he þat is in deedly synne is blynde, for he seþe not hou
he is oute of þe weye of heuen and is in þe weye to helle. He
seþe not what grace he haþe lost, and what peyne he haþe
and bytaken him to þe feend. Who is more blynde þen suche
on? as God seiþe by þe prophete Ysay (42.[19]): Qui cecus sicut
seruus meus? Þat is: 'Who is so blynde as my seruaunt is?' -- þat
þorow his baptem made comenaunt wiþ me, in whom is al
his seruise, and is gone awey fro me wiþouten cause to myn
enmy, in whom is alle shrewidnes and wole bring him for his
seruice to þe peyne of helle.
Euery suche man is doumbe. But here men mosten vnderstond
as summe men ben doumbe þorow þe vertu of pacience,
as þei þat wolen not answere to wickid wordis and repreuable
þat ben seide to h[e]m. Wherfore in þe persone of suche is seide
in þe Psalme: Ego autem tamquam surdus non audiebam, et sicut
repreues seide to me, and I, as doumbe man, not openyng my
mouþe to answere ony yuel worde aȝeyn.' Þerfore
like to Goddis son, of whom it is seyde in Ysaie: Sicut ouis ad
occisionem ductus, et quasi agnus coram tondente se obmutescit, et
and as a lombe tofore þe clipper, so heopeniþ not his mouþe.
Also, summe men ben doumbe þorow þe vertu of prudens, as
holy men þat kepen silence þat þei offende not in her tunge, for
it is impossible a man to speke many wordis wiþoute summe
non deerit peccatum. Þat is: 'In mych speche wantiþ not
synne.' Þerfore þei ben called wise men in Holy Writt, seying
þus: Homo sapiens tacebit vsque ad tempus (Eccl.20.[7]). Þat is:
'A wyse man shal be stille til he se tyme' -- þat is, for to speke.
ad audiend[um], tardus autem ad loquendum. Þat is: 'Be euery
man swift to here and slow to speke.'
Þere is also, as I seide, doumbenes þat is vicious, whiche is
vnderstonden by þis man here whiche, as þis gospel makiþ
comounly is in þre maners, as summe men ben doumbe fro
true confession to God and man of her synnis. And suche,
when þei comen in Lenton to þe prest to confession, þei knelen
stille tofore þe prest and wolen seie no worde, as a doumbe man
he sittiþ on þ drie londe, he holdiþ vp his heed and makiþ no
noyce, but when he sittiþ by þe watris syde and puttiþ his bil in
a rede, he makiþ an hoge noyce. So suche,
s[h]rift, where is no moysture of wyne ne ale, þen wolen þei
tauernis by þe barellis syde and putten her bil in þe bolle ful of
ale or wyne, þen kunne þei make grete boost and noyse of her
shrewid dedis þat þei diden twenti ȝere tofore.
And þe cause of þis doumbnes is for þe deuel þat is wiþinne
whitiþ hem þat he borowid bifore. For tofore þat a man synniþ,
he haþe shame to synne. And þe deuel seeþ þat, and borowiþ of
him þat shame and so, when shame is gone, þen falliþ he into
synne. And al þe while þat he lyueþ in synne, þe deuel kepiþ
shulde shryue hym of his synne, þen bringiþ he home shame
aȝeyn, and stoppiþ his mouþe þerwiþ and so, at þat tyme,
makiþ him doumb.
Aȝeyns þis shame and þis doumbnes counseliþ þe Wyse Man,
et (sequitur parum post) non verearis vsque ad mortem iustificari.
Þat is: 'In tyme of sekenes (þat is, goostly þorow synne) shew þi
conuersacion þorow true shrift of þi mouþe, and be þou not
ashamed til to þe deeþ for to be iustefied, whiche is done by
Also, þei ben viciously doumbe þat, for þe greet synnis þat
þei
and honest speking, for þe deuel þat is wiþin hem stoppiþ her
mouþis; and þe cause is for þer may no þingcome oute at þe
broching of a vessel but suche as is wiþinne. And þerfore Crist
seiþe in þe gospel: Ex habundancia cordis os loquitur. Þat is: 'Of
þe plente of þe hert þe mouþe spekiþ.' And so, þorow a mannys
grace or þe deuel þorow synne. For of suche moun be seide þe
wordis þat weren seide to Petre: Loquela tua manifestum te facit.
Þat is: 'Þi speche makiþ þee open.' And of doumbnes fro good
speche may be seide þe wordis of Dauid in þe Ps[auter], seying
ben stille fro good þingis.'
Ȝit þer is þe þrid maner of doumbnes, into whiche many
prestis fallen oft tyme -- þat is: doumbnes of preching of þe
worde of God and of charitable vndernymmynge of her
haþe boden hem first in þe Olde Lawe to open hem to þis
werke, seying by þe prophete Ysay: Ealta in fortitudine vocem
tuam, qui euangelizas Jerusalem. Þat is: 'Enhaunce in strengþe
þi voyce.' þou þat prechist to Jerusalem.' And in anoþer place
exalta vocem tuam. Þat is: 'Crie and cese þou not, as a trumpe
enhaunce þi voyce.' And Crist biddiþ hem also in þe New
Lawe: Ite, predicate euangelium omni creature. Þat is: 'Goþe,
and prechiþ þe euangelie to euery creature.'
synnis into whiche he haþe led hem. Summe ben vnkunnynge
þerto, and þo ben lettid wiþ þe deuel of pride for to lerne. And
summe han kunnyng to preche, and þ[o] ben lettid wiþ þe
feend of slouþe and negligence. And summe þe feend of
þat to preche haue þei no wille, and so ben doumbe þerfro.
And alle suche he blamiþ, and clepiþ hem 'doumbe houndis
þat moun not berke', Canes muti non valentes latrare. Also, her
owne synnis letten hem to vndernym her breþeren of her
'Leche, heel þiself', and also (Mt.7.[5]): Ypocrita, primo ei[i]ce
trabem de oculo tuo. Þat is: 'Ypocrite, first drawe oute þe beem
of þin owne yȝe.' But, allas! alle suche prestis shullen se þe
tyme þat when þei shullen seye wiþ greet sorow: Ve mihi quia
Þe þrid myscheue þat men ben brouȝt to, in whom þe deuel
is þorow synne, is deefnes. And þat is in þre maners: oon is for
to here þe worde of God; anoþer for to here pleyntis of
myscheuys of hem þat ben oppressid and wrongfully disesid
of pore nedy men after her bodile sustenaunce.
In þe first maner, men ben deef for to here þe worde of God.
For þe deuel þorow synne haþe so st[o]ppid her goostly eeris
þat þei han leuer here romaunsis, gestis, or ydel talis, and
vaniteis þen for to here þe blessid worde of God. And alle
suche deef men stonden in a perilous caas, for of euery suche
man his preyour is cursid, and þerfore seiþe Wyse Man
(Prouer.[28.9]): Qui declinat aurem suam ne audiat legem Dei,
þat he here not þe lawe of God, his preyoure is cursid.'
Þe secound deefnes is of men þat ben greet men in lordship,
or men of lawe, to whos state it longiþ to here benig[n]ly þe
pleyntis of hem þat ben wrongfully disesid or oppressid by
but if þei bring hem presauntis, or ȝyue hem grete ȝiftis, or at
þe leest wey to behete hem at a certeyn day. And oft, ȝit þouȝ
þei so do, and þe strenger party wole ȝyue hem more, þei wolen
raþer here hem and deme for her partie, and so oft peruerte
oculos iudicium. Þat is: 'Presauntis and ȝiftis blenden þe yȝen of
iugis.' And suche ben cursid of God in his lawe, þere he seiþe
þus (Deut.27.[25]): Maledictus qui accipit
animam sanguinis innocentis. Þat is: 'Curside be he þat takiþ
suche moun be sore afeerd of þe sentense of God þat he seiþe
by þe prophete in þis wyse: Ignis deuorabit tabernacula eorum
qui libenter accipiunt munera. Þat is: 'Fire shal brenne þe
tabernaclis of hem þat gladly taken ȝiftis -- þat is, for to
Þe iij deefnes is of riche men þat han greet superfluite of þese
worldly goodis and wolen not here þe crie of pore, nedy men
þat han greet defaute of mete, and drinke, and cloþe, to releue
hem of her myscheef wiþ suche as God haþe sent hem; but
heroudis þat blowen her name aboute, and so suche þe wolen
ȝyue of her golde wiþ a glad chere, and vnneþe a peny to þe
pore in a greet parte of a ȝere. And alle suche deef men stonden
in a perilous caas, for þe Wyse Man seiþe by suche a dredful
pauperis, et ipse clamabit et non exaudietur. Þat is: 'He þat
stoppiþ his eere fro þe crie of a pore man, he shal crie to God
and he shal not be herde.'
And þus, in þis maner as it sumwhat shewid here tofore, þe
blynde, doumbe, and deef.
I seide at þe biginnyng þat þe secound parte of þis gospel
makiþ mencion how perilous it is, aftru þat a man haþe put
oute þe feend of his soule þorow leuing of his synne,
whiche seien þat after þat a man haþe so done þe last þingis of
suche a man ben made worse þen þe first. Suche a man, falling
aȝeyn to his synne, is a watrie place to þe feend, in whiche he
delitiþ for to dwelle, for as water flowiþ in his lustis and is
(Tr.1.[8]): Peccatum peccauit Ierusalem, propterea instabilis
facta est. Þat is: 'Jerusalem haþe synned, þerfore it is made
vnstable.' But a stable man and a stedfast whiche, after þat he
haþe forsaken his synne turneþ not to synne aȝeyn, is a drie
and in suche on, for his stablenes, he fyndiþ no plase to abide
in.
Many resonable bodily ensaumplis a man myȝt shewe, if he
had tyme, to meue a man to hate þis synne of falling aȝeyn, and
man may touche.
If it were so þat a childe trespasid to his fader, and after his
fader forȝaue him vpon a condicion þat he trespasid so no
more, if after þe childe toke none hede þerfore, but falle into þe
fader and myche more worþi to be punisshed þen þe first. Riȝt
so it is of oure gostly fader God, and of his goostly children.
Also, if a man be onys woundid and helid, and afterward in
þe same place be woundid, þen þe secound wounding is worse
þe new hirting ben more greuous þen þe olde by þe selfe.
Also, a man
oute and is delyuerid þerof, if he dronke after þe same
venoum þat he caste oute, he is wors poysond þen he wes first.
violent for to sle þen it wes tofore.
Also, suche turnyng aȝeyn to synne doþe many harmys to
man. First, it makiþ him foule in þe siȝt of God, for when he
doþe so he haþe boþe his olde synne and new and, wiþ þat,
prophete Jeremy (2 chapitre [36]), seying þus: Quam vilis facta
es nimis, iterans vias tuas. Þat is: 'Hou greetly foule arte þou
made, goyng aȝeyn þi weies', by putting synne to synne. And of
her gostly roting spekiþ Dauid in þis wyse: Putruerunt et
woundis han rotid and ben corrupt from þe face of my folie.'
Also, þis s[yn]ne causeþ a hardines and a maner of impossibilite
to rise aȝeyn to grace, for þe postle seiþ (Heb.6[4-6]):
Impossibile est eos qui semel sunt illuminati, et cetera. Þat is: 'It is
ȝiftis by sorow and penaunce doing, and after fallen aȝeyn to þe
same synne, eft to be renued to penaunce,' for no doute it is ful
harde and impossible to þe comyn cours of man, but not to
God, for to him alle þingis ben possible.
custom and malice, hardiþ a mannys hert, as it did King
Pharao, þat forþouȝt hym for a tyme and after fel aȝeyn to
synne til his hert wes hardid, whiche after brouȝt him to his
deeþ, boþe bodile and gostle. So it fariþ by suche men þat
þei kunnen no more arise, and þen dispisen Goddis mercy. Of
þis spekiþ þe Wise Man, þere he seiþe þus: Homo, cum in
profundum peccatorum venerit, contempnit. Þat is: 'A man, when
he comiþ into depnes of synne, he despisiþ.' And, in figure of
aȝeins þe bidding of God, wes turned into an ymage of salt.
Also, þis synne vnabliþ a man to þe kingdom of heuen,
wherfore it is seide of Crist in þe gospel: Nemo autem mittens
manum suam ad aratrum et respiciens retro aptus est regno Dei.
bacward is able to þe kingdom of God.', whiche is þus myche to
meen: no man conuerted fro synne whiche after puttiþ his
werkis to þe lawe of God and fallen aȝeyn to olde synne, is
able to þe kingdom of God.
synne is forsaken to turne aȝeyn þerto, whiche is þe mater of þe
secound parte of þis gospel, as I seide at þe begynning. Also I
seide at þe bigynning þat þe þrid parte of þis gospel makiþ
mynde hou profitable it is to here þe worde of God, and kepe it,
whos blessing is more worþe and bringiþ more pardoun, þat is:
more forȝyuenes of synnis, to synful soulis, and more profitiþ
þen alle þe bullis of alle synful prelatis here
hiest to þe lowest, for he is verrey pastoure and bisshop of alle
shepe. More pardoun it bringiþ in, for he þat is blessid of God
for þis cause haþe, as Crist seiþe in Jonys gospel, Þe lijf þat
euer shal laste', and shal not come into þe dome, but shal passe
fro deeþ to lijf. and þis may no prelate graunte of his owne
þese same wordis.
Þis blessing bringiþ in more profite, for by it swich a man
is blessid in his worldly goodis, and in vertuis of his soule, and
euerlasting joyis of heuen.
Moyses, in þe 28 chapitre of Deuter[onomie.5]. Herto acordiþ
also þe first book of Scripture seying þus: Benedixit Dominus
Ysaac and locupletatus est. Þat is: 'God blessid to Ysaac' and
'he wes made riche.'
seiþ: Beatus homo quem tu erudieris, Domine, et de lege tua
docueris eum. Þat is: 'Blessid is þat man whom þou enformest,
Lorde, and of þi lawe techist him.' For of alle suche also seiþe
þe same prophete: Ibunt de virtute in virtutem, donec videbitur
til þei se God of goddis in Syon' -- þat is, in þe blisse of heuen,
into whiche blis alle suche shullen be clepid at þe Day of Dome
'þe blessid children of þe Fader', and þere þei shullen welde for
euer þe blessing of her Fader in ioyes wiþouten noumbre in þat
(Luc.14.[15])
in regno Dei. Þat is: 'Blessid is he þat so haþe herde and kept þe
worde of God here in erþe, whiche is goostly etyng þerof,
þorow þe whiche he shal ete afterward breed in þe kyngdom of
þe blis of heuen.
Now God, for his eendles mercy, ȝyue vs grace so clenly to
put oute þe feend of oure soulis þat we moun after vertuously
boþe se and here and speke suche þing and none oþer þing but
synne, but here and kepe so þe worde of God, boþe in herte
and in dede, þat we moun euer haue his blessing, boþe here and
in heuen. Amen.
telliþ of a bodile myracle þat Crist did in deserte, feding a greet
noumbre of peple wiþ litel substaunce of mete, and it multiplied
so in his hondis þat alle weren þerof fulfillid, and ȝit þere
it were departid.
In þis dede, we ben tauȝt to ȝyue large to nedy men after þe
quantite of goodis þat God haþe sent vs, setting a ful trist in
God þat, if we ȝyue it wilfully and prinsepaly for his loue, he
sufficiently of lijflode and not feile to oure lyues eend. And for
to strengthe wiþ þis hope may also be brouȝt to þe story, in þe
þrid Boke of Kyngis, of þe wydue of Sarapte: houȝ she fed
Helie in a dere
hou he fed an hundrid hungri men wiþ þritti louis, and alle
haden inow, and greet releef was left.
Þis bodilie feest þat God made is figure of goostly feest þat
alle prelatis and prestis, whiche ben goostly leders of Cristis
God here in desert of þis worlde and, haue þei more, haue þei
lasse, wilfully to departe þerof, tristening holly in þe multiplying
of God.
But þis gospel seiþe in þe byginnyng þat tofore þat Crist
Tyberiadis. Þis, me þinkiþ, may bitoken þat þo þat shulden be
feders of Cristis peple goostly shulden ouerpas þe see of þis
worlde, þat is: fully forsaken, as vnleful, desire of hauing of
temperal goodis of þis worlde. And for þis cause, Crist clepid
office. And þerfore he seide to hem: Nisi quis renunciauerit
omnibus que possidet, non potest meus esse discipulus. Þat is: 'But
if a man renounce alle þo þingis þat he weldiþ, he may not be
my disciple.'
see, for þe vnstablenes of ebbing and flowing of hem, as þe see
doþe. And Galile, also, for Galile is as myche to sey as 'a
whele'. So, in þis worlde, þe whele of Fortune settiþ men now
in hyȝer state and nowe in lower, as it turniþ aboute. And
is: 'siȝt', in whiche is siȝt of myche vanite to drawe mannys hert
to vnleful lustis, whiche euery true preest shulde ouerpas,
wiþdrawing his herte fro hem, and fully sett his goostly siȝt on
Goddis goodis þat may not feile.
wrecchid worlde for Goddis sake, lyuing a pore lijf after his
Mayster, Crist, and fully ȝyuing to spiritual occupacion in
preying, and studying, and preching Goddis lawe, is able to
heel many men of her goostly sekenes of synnis þorow þe good
prestis dwelling fer aboute, in whos soule is left ony sparcle of
grace, seing þe good and profite þat suche a man doþe, shulde
be meued to sue in þe same trace.
But ȝit, as þe gospel seiþe, after þat Crist had passid þe see,
þat þouȝ a prelate or a prest forsakiþ þese wordly goodis, and
lyueþ a pore lijf, and þenkiþ to fede goostly Goddis peple wiþ
þe worde of God, ȝit he most fully purpos him to make
ensaumple of his preching of Crist and his apostlis, whiche ben
God to Moyses, his prophete: Fac secundum exemplar quod tibi
in monte monstratum est, 'Do after þe ensaumple þat is shewid
to þe in þe hil.' Or ellis þus shulde euery prechoure first styȝe
into þe hil in þis maner: loking prinspaly after no rewarde for
blis of heuen.
Þe sitting of Jesus in þe hil may betoken þe stable wille of
alle prechouris in þis purpos, or ellis rest of contemplacion,
whiche þat þei shulden haue among in Hooly Scripture and
shulden drawe wit as Jon did oute of Cristis brest.
Þat it wes nyȝe Pasche Day, þe feest of þe Jewis, it may
bitoken feiþ þat is nyȝ þe Day of Dome, in whiche day alle
feiþful knowlechers of Crist wiþ hert and mouþe shulde come
Crist in his lyuing, and knowleche to þe peple boþe him and his
lawe, and so bring himself and þe peple to þe feest.
Þat Crist lifted vp his yȝen and sawe þat greet multitude
came to hym may bytoken þe diligent yȝen of rewarde þat
greet multitude peple is bitaken to hym of God into goostly
cure, to answere for hem alle at þe greet acount, and þat þei
may not be susteynid goostly in þe desert of þis worlde
wiþouten food of Goddis worde, cast vpon hem þen pitous yȝe
sent hym.
But allas! men may seye, by many of hem, þe wordis þat ben
seide in þe gospel of Cristis apostlis þat slepten in þe tyme þat
Crist made his preyouris: Oculi eorum erant grauati. Þat is: 'þe
greued' and hol[den]
occupacion, so þat. for foule slumbur and slepe and lustis, þei
listen not onys to lift vp her goostly yȝen to þis werke. Þerfore,
me þinkiþ, Crist may wel seye to hem þe wordis þat he seide to
Symon is as myche for to sey as 'obedience': in þe taking of þyn
ordre to wake vp my folke and ȝyue hem mete in tyme, 'myȝtist
þou not oon houre wake wiþ me?' -- þat is, þe litel tyme of þi
lijf, whiche is lasse in comparison to euerlasting lijf þen is an
shuldest haue ben rewardid wiþ euerlasting blisse.
Ferþermore, in þe gospel, þere as Crist askid of Philip
wherwiþ þei shulden bye breed to fede wiþ al þat peple, here
may men lerne in what state euer þei be, be þei neuer so witty
ben in lower degre and of lasse wit and of symple letture, for
perauenture it may be so þat þei ben of hyȝer charite. And
charite, as Poule seiþe, 'bildiþ in grace þere often tyme kunnyng
blowiþ into pride' -- Scientia inflat, caritas edificat.
of Scripture is ȝouen to oon of þe sitters in þe
auditorie þat is not alwey openid to him þat is prechoure. For
oft þo þat ben in hyȝe statis and in greet degre of scolis ben oft
ful presumptuous and proude of her kunnyng, þerfore God
men þat ben of litel letture, seying Seint Jame of suche in þis
wise: Superbis resistit; humilibus
proude he wiþstondeþ; to meke he ȝyueþ grace.' But ȝee
shullen vnderstonde þat not for þis cause Crist askid counsel of
afterwarde what he wolde do; but þis he seide for to tempt him
or asaye him of his sad byleue. Riȝt so, þouȝ men wisten in
many a case what were for to do, ȝit it were good for to comoun
þerof lowly wiþ her breþeren, to asay wheþer þei hadden verrey
did here: teche hem þe truþe, boþe in worde and in dede.
Þe answere of Philip þat he ȝaue in þis mater, seying in þis
maner, as þe gospel telliþ after, þat þe louys of two hundrid
penis wolden not suffice to hem þat euery man myȝt take a litel
vnfeiþful mennys counsel when men asken hem counsel to
preche to Goddis peple. Suche seyne þat who shulde be a
prechoure of þe peple, he must haue perfite kunnynge of
gramer and of logik, of philosofie and dyuinite to know wiþ þe
and of decreis. And of þe perfeccion of þese two lawis may be
vnderstonden by two hundrid peneworþe of breed, for an
hundrid is a perfite noumbur, as clerkis knowen wel, and wiþ
al þis þei seyen a man is vnsufficient inowe for to be a
And þei aleggen many colourid groundis. First, of Jeremy
(he wes clepid to þat office), he wes ful sore adred, and seide:
'A! A! A! Lorde God, I can not speke, for I am a childe.' And
Marke, for drede, kit of his þombe to vnable him to presthod.
Lorde Jesus Crist, þat wes þe wisdom of þe Fader, as Seint
Poule seiþe, and ȝitt he abode til he were þritty ȝere of age to
ȝyue ensaumple to be dred of þis office, þouȝ þei haue perfite
kunnyng of many maner sciencis.
vnneþe in a cuntre is one feiþful prechoure. Þerfore, me þinkiþ,
God may now pleyne him as a greet hosbond when it is nye
heruest and haþe myche ripe corne and fewe werk men, þerto
seyng Luke (10.[2]): Messis quidem multa, operarii autem pauci.
But many men þat ben so sore aferde for to preche to þe
peple ben not afeerd but bolde inow to take of þe peple boþe
tyþe and offringis, and many priue deuocions, but to do her
due dett aȝeyn þei drede not but litel. Suche ben like to false
seruice haue þei no conscience, for þei seyen þei ben vnable to
suche a werke. But he þat is vnable to þe werke is vnable to þe
hire. For Seint Poule seiþe: Qui non laborat, non manducet. Þat
is: 'He þat
litel Cristis wordis þat he seiþe in þe gospel by alle suche:
Inutilem seruum proicite in tenebras exteriores, vbi erit fletus et
stridor dentium. Þat is: 'Þe vnprofitable seruaunt þrowiþ fer
into vttermore derknes, where shal be weping of yȝen and
Þat Andrew as þe gospel ferþermore seide: 'Þer is a childe
here þat haþe fyue barly louys and two fisshis; but what ben
þese among so many?' may bitoken vnfeiþful counselouris þat
sumwhat ȝit gone nere þe truþe, suche þat seyen þat þo þat
kunnyng of þe Olde Lawe, þat is bitokenid as doctouris seyne
by þese fyue barly louis. And also þe Newe Lawe may bitoken
þe two fisshis, for al holly þe Newe Lawe stondiþ in ij
braunchis of loue; and riȝt as a fisshe þat is swete mete
loue and mercy þe Olde Lawe of dreed and veniaunce. Suche
þat stonde in þat caas moun preche to her propur parishyns þat
ben not perfite and perceyuing (as þe pore comyn peple) but,
for to be a comoun prechoure, þei ben to lewid wiþ al þis. But
þe myȝt of God þat manyfold can multiplie, riȝt so fariþ by
suche men þat oonly rewarden mannys kunnyng and setten not
hem in tristi hope of help of him in whom is al. Þat is seide by
Dauid, þe prophete, to counfort prechouris in þis wyse:
Lorde shal ȝyue worde to prechouris in myche vertu.'
Firþermore, þe gospel telliþ þat þe peple wes made to sitt. In
þis sitting is vnderstonden þe necessarie disposicion of þe peple
þat shullen here þe worde of God effectuelly to her profite, as
sitting bitokeneþ quiete and rest, boþe in body and in soule, fro
al maner worldly bysines and curis of þis wrecchid lijf; and
also fer fro fleishly lustis in tyme of hering of Goddis worde,
whiche is bytokened by þis hey vpon whiche
hertis, as Crist seiþe, oppressen doun þe worde of God in
mannys soule fro goostly frute: A solicitudinibus et voluptatibus
vite euntes suffocantur, et non referunt fructum. Þat is: 'Þorow
bisines and lustis of þis lijf, þe worde of God is stranglid and
And for þis cause also þe comoun peple drawen on Sondayes
and oþer holy dayes into a comoun chirche for to here þe worde
of God, whiche is comounly fer fett fro her propur dwelling
placis.
she herde þe worde of God, as þe gospel makiþ mynde, whil
Martha, hir sister, wente aboute dyuerse curis of þis lijf.
Þerfore it wes seide of Magdaleyn, by þe mouþe of Jesus Crist:
'Marie haþe chosen þe better party, whiche shal neuer be taken
Þat Jesus toke þe fewe louys and made þankingis to his
Fader, and after departed hem al aboute to þe peple þat wes
isett, whiche wes fyue þousande in noumbur as þis
makiþ mynde, may betoken þat euery prechoure shulde boldly
he haþe of Goddis worde, and make þankingis to þe Fader fro
whom comeþ al maner of good, mekely knowleching to him his
owne vnsufficiente: þat he haþe not of himself so myche as a
litel þouȝt, but al mannys sufficience is of God, as Poule seiþe
multiplied so largely þat litel mete þat it wes sufficient to fede
so greet noumbur of peple) þat he wole vouchesafe also to
multiplie so litel kunnyng þat [it] may be sufficient to fede wiþ
gostly Goddis peple. And when he haþe done þis deuoure,
trist of help of hym þat bade to his apostlis for to go in al þe
worlde for þis werke, and drede not for no litel kunnyng, for he
wolde alwei be wiþ hem: Ecce ego vobiscum sum vsque ad
consummationem seculi [and] Dabo vobis os et sapientiam. Þat is:
ȝou mouþe and wisdome to perfourme perfitly ȝoure werke.'
And also in anoþer plase he seiþe, to counfort alle suche: Non
enim vos estis qui loquimini, sed spiritus Patris vestri qui loquitur
in vobis. Þat is: 'It ben not ȝee þat speken, [but] þe
worde of God shal profite to þe peple, be þei neuer so greet in
noumbre, þat þei shullen be fed while þei wandren in þis wey,
þat þei feile not in her jorne.
Þese fyue þousand of peple þat weren fed in Cristis
wittis in keping of þe Ten Comaundementis to þe profite of her
soule ben able to be fed and fulfillid wiþ goostly mete of
Goddis wordis. And alle suche moun be vnderstonden by þe
noumbre of fyue þousand. For fyue, when it is doublid, it
hundrid, whiche þat is a perfite noumbre, as þese clerkis
knowen wel; and ten, an hundrid siþis multiplied, makiþ þe
noumbre of a þousande.
Þis grete releef of smal mete broken þat wes borne vp after
fulfillid, bitokeniþ þat hiȝe sotelteis of Holy Writ wheche þe
comoun peple may not take is reserued to þe doctouris and
greet clerkis of hyȝe witt. And þus it semeþ wel herby þat men
shulden preche to þe comoun peple graciously comoun mater
sotilteis of hier witt.
Þat þese men, after þat þei sawen þis greet myracle þat Jesus
did wiþ litel mete in feding of so greet a peple, þei seiden þat
'þis is þe verre prophete þat is to come into þe worlde.' Þus
men wiþ her litel kunnyng prechen more bisile and turne þe
peple fro her vicis for to lyue vertuously þen many oþer grete
clerkis þat ben lettrid hilie, hauen greet joy
al to Jesus Crist, whiche is þe verre prophete þat shal come into
and not to rett it to þe fende þe vertu of Goddis gracious
worching, as false frowarde shrewis done, þat han ȝitt þe oolde
enuy of Jewis þat turneden in Jesus Crist þe vertu of þe Holy
Goost to þe worching of þe deuel þat þei clepiden 'Belzebub'.
forþe on þe gospel in þe maner þat is seide tofore. Or ellis, if
him like not so, he may take a theme of þe same gospel to
procede in þat wey as in þis maner, whoso likiþ, þus.
grace', et cetera.
Oure Maister and oure Lorde, Jesus Crist, of whom alle
cristen men shulden take ensaumple, and specialy prestis
boþe bodile and gostle, at þe bygynning tofore þat he departed
of his mete he made þankingis to his Fader, as we fynden boþe
in þe feest þat he made þis day of bodile mete, and also in þe
feest þat he made on Short Þursday of goostly mete (þat wes, of
boþe to þe peple.
And þis blessid Mayster seiþe to vs alle: Exemplum dedi vobis,
vt quemadmodum ego feci, ita faciatis et vos. Þat is: 'I haue ȝouen
to ȝou ensaumple, þat riȝt as I haue done, so do ȝee.'
tofore euery refeccion or mele þat þei shulden make, þei
shulden seie gracis or make sum maner of þankingis to þe
Fader of heuen.
Wherfore I nowe at þis tyme, þouȝ I vnworþi be, am
of þe worde of God. And þerfore I owe as a disciple of Crist to
folow my Maister in þis, þat is: to make þankingis tofore to þe
Fader of heuen. And not oonly me þinkiþ þis longiþ to me, but
also to ȝou alle whiche loken here today to be fed of þis goostly
Lift we vp oure hertis þen togedir, and make we þankingis to
oure Fader of heuen for alle þe grete goodnessis þat he haþe
done to vs, his vnkynd children, fro þe bigynning of þe worlde
into þis day! And prey we him herafter of his co[n]tynuaunce,
he wole multiplie so þat litel goostly mete þat I haue in þe scrip
of my soule, whiche I purpose wiþ his help to make to ȝou a
goostly feest, þat we moun alle, þorow þe taking þerof, be
fulfillid of grace; so þat ȝee may, þorow þe strengþe of þat mete,
of heuen, whiche shulde be þe eend of al oure journe) and
herwiþ haueþ recomendid to ȝoure preyouris alle þe statis, et
cetera. Cum gratias egisset, et cetera, vbi prius; 'Þe help and þe
grace', et cetera.
I seide tofore, now it is tyme to me, þat shulde be oon of
Goddis panteris,
I purpo[s]e at þis tyme to sett forþ here for to departe to ȝou,
whiche I haue taken out of þis Lordis goostly pantere at is,
secound is þe lofe of penaunce. Þe þrid is þe lofe of holy
sustenaunce. Þe fourþe is þe lofe of þe worþi sacrament of
Cristis body. Þe fifþe is þe lofe of þe blessid ioy in heuen.
Þe first is þe lofe of breed of þe worde of God. Of þis breed
homo, sed in omni verbo quod procedit de ore Dei (Mt.4.[4]). Þat
is: 'Not in oonly breed lyueþ man, but in euery worde þat goþe
oute of þe mouþe of God.'
Of þe worþines of þis breed, and of þe profitis þat comen of
dispisen þis breed, is tretid in þe next gospel suyng.
Þe cheef panteris of God, to whom longen prinspaly þe
setting foorþe and departing of þis breed, ben alle prestis and
alle þo þat han taken vpon hem þe office of presthod, to whiche
chapitre ([6-7]), he clepid his twelue apostlis and seide to hem:
Ite ad oues que perierunt domus Israel. Euntes autem predicate,
dicentes quia appropinquabit regnum celorum. Þat is: 'Goþe to þe
shepe þat han perishid
acordiþ Luk (9 chapitre [1-2]): þat Jesus 'clepid togedir his
apostlis and ȝaue hem vertu and power vpon alle feendis, and
for to hele sekenessis, and sent hem to preche þe worde of
God.' And to alle prestis he bitoke þis office when, as Luk telliþ
and sent hem tofore him to þe same office (in whiche chapitre is
tretid and tolde to hem þe office and þe ordre of a prechoure)
and in two degreis: þat is, apostlis and disciplis ben figurid
bisshopis and prestis, as þe decree seiþe.
whiche shulden not oonly be as lordis pantreris to meyne, but
more tenderly as modris to children departe of þis breed, faren
to hem nowadayes as stepmodris to her children: þat is, if suche
children aske breed of hem, þei shul none haue; and if
So, if þe peple nowadayes aske of her prelatis or curatis þis
breed (þat is, preching of þe worde of God), þei moun liȝtly
haue a short answere and neuer fare þe better. And if þei taken
it hemself (þat is, rede it or comoun þerof togidre), þei shullen
Þerfore it semeþ þat in suche placis is verified þe
prophecie of Amos, þat seiþe in þis wise: Ecce dies venient, dicit
Dominus, et mittam fame[m] in terram; non famem panis, neque
sitim aque, sed audiendi verbum Domini. Þat is: '"Lo! þe dayes
þe erþe; not
of þe worde of God".' For suche hungur it semiþ þer is, greet
pestilence in many places, and so myche peple goostly deed in
synne. For suche slauȝter alle trwe prestis of God shulden
meo aquam, et oculis meis fontem lacrimarum, vt lugeam interfectos
populi mei. Þat is: 'Who shal ȝyue water to myn heed, and
a wel of teeris to myn iȝen, þat I may mourne þe slauȝter of my
peple?'
spekist of and callist "þis loof", siþen þer ben in Goddis lawe
wordis wiþouten noumbre?' To þis may be answerid þat þis
worde is þe worde of loue, in whiche is comprehendid al
Goddis lawe, as Seint Poule seiþe: Plenitudo legis est dilectio.
Lawe is clepid 'þe lawe of loue'.
Þis loof of breed most be departid in two. Þat is, into þe loue
of God and of ȝoure euencristen; for in þese two, as Crist seiþe,
hangiþ al þe lawe and prophesies. And ȝitt, ferþermore, if
departid in ten mossels. Þat is, þe loue of God into þre, and þe
loue of þi breþeren into seuen; and þat makiþ ten, whiche ben
þe Ten Comaundementis of God. And þese mossels euery
prelate shulde departe or breke to his children, of þis lofe of
And here men may trete and declare þe Ten
Comaundementis, lenger or shorter, as þei seen it is spedful.
And alle þat eten of þis breed effectuelly, of Holy Scripture
shullen be fulfillid, for al þing þat is necessarie to þe gouernaunce
þei may fynde þerinne what good vertu doþe in plesaunce of
God and [profite] of mannys soule; and what harme synne doþe
in displesaunce of God and hyndryng of mannys soule. And
whoso tastiþ and feliþ þat, and on þe toþer side fyndiþ in his
a greet sorow for his synne, for Salamon seiþe: Qui addit
scientiam, addit et dolorem. Þat is: 'He þat addiþ kunnyng or
knowing, addiþ sorow' and so doþe greet penaunce in hope of
remission, whiche is þe secound lofe of breed þat I spake of at
Of þis lofe of penaunce spekiþ Dauid in þe P[sauter], seying
þus: Fuerunt mihi lacrime mee panes die ac nocte. Þat is: 'My
teeris werne to me louys [day and nyȝt].' And, in anoþer place
he seiþe: Cibabis nos pane lacrimarum. Þat is: 'Þou shalt fede vs
Þis breed of penaunce, to him þat etiþ it wilfully and gladly,
doþe many goodis, but prinspaly þre. First, it getiþ of God
forȝyuenes of synnis, as witnesiþ Petre in þe Dedis of Apostlis,
seying: Penitemini, et conuertimini vt deleantur peccata vestra.
be done awey.' Also, by penaunce a soule is recounsilid to his
heuenly spouse, hou foule þat euer he haþe broken spousehed
wiþ, as he seiþe by þe
cum amatoribus multis; tamen, revertere et ego suscipiam te. Þat
neþeles, turne aȝeyn and I shal receyue þee.' Þe þrid is þat by
penaunce is geten þe kyngdome of heuen, witnesing Crist
himself and Jon Baptist, seying þus (Mt.3.[2] and 4.[17]):
Penitentiam agite; appropinquabit enim regnum celorum. Þat is:
Þe pantreris whiche God haþe ordeyned to ȝyue aboute or
departe þis lofe of penaunce ben prestis whiche he put in þis
office when he seide þus: Quecumque ligaueritis super terram
erunt ligata et in celis, et cetera (Mt.18.[18]). Þat is: 'Whateuer
and whateuer þingis ȝee vnbynden vpon erþe shullen be
vnbounden in heuenys.' And also he seiþe in anoþer place:
Quorum remiseritis peccata, remittuntur et eis (Jo.20.[23]). Þat is:
'Whos synnis ȝee forȝyuen, þei shullen be forȝyuen to hem; and
Þe keyis of þe pantre he bitoke hem when he seide to Petre,
in figure of alle prestis: Tibi dabo claues regni celorem
(Mt.16.[19]). 'Þo þee I shal ȝyue þe keyis of þe kingdome of
heuenys.' Þese keyes, as þe Mayster of Sentence seiþe, ben
tone wole not vnlouke wiþoute þe toþer. But, for many prestis
taken þe keyis of power
þerfore oft when þei wenen to loke þei vnloken, and when þei
wenen to vnloke þei loken, as witnesiþ God by his prophete:
non viuunt (Eze.13.[19]). 'Þei sleen soulis þat dien not, and þei
quykenen soulis þat lyuen not.' But þei þat han boþe keyes
moun sikerly open þe dore, and sett forþe, and departe truly to
þe peple of þis lofe of penaunce.
into þre parties -- þat is, it most be declarid by þe prestis þat
whoso doþe verrey penaunce, he most haue þre þingis: þat is,
contricion, confession, and satisfaccion. And eche of þese partis
most be broken into þre, so þat þis loof of penaunce most be
Of þe first mossel (þat is, contricion) spekiþ Dauid, þe
prophete, þere he seiþe þus: Cor contritum et humiliatum, et
cetera. Þat is: 'A contrite herte and a meke, God, þou shalt not
despise.' And þis mossel most be broken into þre parties, as þe
þe prophete seiþe: Qui diligitis Dominium, odite malum. Þat is:
'Ȝee þat louen þe Lorde, hatiþ yuel.' And in anoþer plase he
seiþe: Propterea odiui omnem viam iniquitatis. Þat is: 'Þerfore I
haue hatid al þe weie of wickidnes.' Þe secound is contynuel
in conspectu meo
And Austyn (De Vera Penitentia) seiþe: 'Where þat sorow
eendiþ, feiliþ penaunce.' Þe þrid parte of contricion is ful
purpos neuer to turne aȝeyn to synne. Þis moued Crist in þe
helid: Ecce, iam sanus factus es; iam noli peccare, ne deterius tibi
aliquid contingat. Þat is: 'Lo! now þou arte made hool; nowe
wole þou no more synne, lest ony þing falle worse to þee.'
Þe secound parte of þe loof of penaunce is confession, of
peccata vestra. Þat is: 'Knoulechiþ eche to oþer ȝoure
synnis.' And þis parte most be broken into þre mossels, for
confession most haue þese þre condicions:
First, it most be hasty, wiþoute delaying. Not þat a man
done, but while he is on lyue and in good hele, swich tyme as
he haþe synned. Þerfore seiþe þe Wyse Man: Non demoreris in
errore impiorum; ante mortem confitere, et sequitur viuus et sanus
confiteberis. Þat is: 'Dwelle þou not in errour of wickid men;
shalt knouleche.'
Þe secound condicion of shrift: þat is, þat it be hool wiþouten
departing. Not a gobet to oon and a parcel to an oþer, or for to
knouleche summe of þi synnys and leue summe behynd, for
Jonys gospel: Totum hominem fecit sanum. Þat is: 'Al þe man he
made hool.'
Þe þrid condicion of confession is þat it shulde be nakid
wiþouten ony excusing, as
Ego sum qui peccavi, ego qui malum feci. Iste grex quid commeruit?
Þat is: 'I am þat haue synned, I þat haue done yuel. Þis
folke, what haþe it deseruid?' And, for þis meke accusing of
hymself in excusing of oþer, he gate forȝyuenes and plesid
her synne, þerfore þei gaten no forȝyuenes, but
veniaunce and peyne. Þerfore seiþe Seint Ambrose (vpon þe
Ps[alme] Beati immaculati): Qui se accusat, etsi sit peccator,
iustus esse incipit. Þat is: 'He þat accusiþ himself, and þouȝ he
Þe þrid parte of þis loof of penaunce is satisfaccion, for
Thomas Alquin seiþ (Verit[atis] Theo[logice]): Sicut in bellis
restituta [amicitia], statim non remittit[ur] dampnum debitum
illati; ita post remissionem culpe in contricione, remanet debitum,
restorid, anone þe dett of þe harme þat is done is not forȝouen;
so, after remission of synne in contricion, leueþ dett of
satisfaccion peyne.'
And þis parte (of satisfaccion) ȝit most be broken into þre
haþe soule, body, and goodis of fortune, and riȝt as wiþ þese he
haþe trespasid, so wiþ þese he must make satisfaccion. As
anentis þe soule, he most make satisfaccion wiþ preyoure;
anentis þe body, wiþ vertuous fasting; anentis þe goodis of
Of preyoure: sum is in hert; sum in mouþe; sum in dede. Of
þe first seiþe Poule to þe Corinth[þis]
Orabo spiritu et orabo mente. Þat is: 'I shal prey in spirit and I
shal prey in mynde.' Of þe secound seiþe James (Jac.5.[16]):
þat ȝee be sauid.' Of þe þrid seiþ Crist in þe gospel
(Luc.1[8.1]): Quoniam oportet semper orare et non deficere. Þat is: 'For it
bihoueþ euer to pr[e]ie and neuer to feyle.'
Whoso wole lengur dilate þis mater of preyoure, loke he
Þe secound parte of satisfaccion is fasting, and þat is boþe
fruteous and vnfruituous. Fructuous in þre maners. Oon is of
þe mouþe, þat is: abstinence fro metis, of whiche spekiþ Crist
in þe gospel, seying þus: Cum ieiunatis, nolite fieri sicut ypocrite
sorouful.' Þe þi is of þe hert, þat is: absteyning from vnordinate
lustis to synnis. Þerfore seiþe Crisostom (O[m]e[lia] 5): Corporis
quidem ieiunium est abstinere a cibis; anime autem ieiunium
est abstinere ab omni re mala. Þat is: 'Fasting of body is for to
wickid þing.' Þe þrid fasting is of werke, þat is: absteyning fro
wickid werkis, of whiche Seint Poule spekiþ: Ab omni specie
mala abstinete vos. Þat is: 'Fro al maner yuel spice absteyne
ȝou.'
men, for to fille þe purs; anoþer is of men þat lyuen after phisik,
oonly for helþe of body; þe iþi is of ypocritis, oonly for to be
seen.
Þe þrid parte of satisfaccion is almesdede. Whoso doþe
wel
þe bigyning -- þat is, of temperal goodis for bodile sustenaunce.
In þis maner wyse Seint Austyn vnderstondiþ 'breed' þat we
asken of God in oure Pater Noster -- þat is, al þing þat we
drinke, and hiling, and ouer þis al þat nediþ to sustenaunce of oure soulis.
Þis breed, if it be broken wysely and departid euenly, doþe
many goodis, but among alle oþer þese þre first: it clensiþ [a]
mannys synnis; and it delyueriþ a man fro deeþ þat he haþe
lijf. Þis proueþ wel Tobie in his Boke, where he seiþe þus:
Elemosina a morte liberat, et ipsa est que purgat peccata, et facit
inuenire vitam eternam.
Þe pantreris of þis lofe ben prestis, for as Jon (Jo.[21.15-17])
fede his shepe. Seint Gregorius and oþer doctouris vnderstonden
by þis þries feding: first, wiþ his temperal goodis
whiche þei han vnder her gouernaunce of tiþis and offringis,
taking þerof oonly to hem a streite lyuing, as Poule writiþ to
simus; 'We hauing foodis and hiling, wiþ þese be we payde.' Þe
secound feding is wiþ good ensaumple of her lyuing. Þe þrid is
wiþ newe techyng of Goddis worde.
And not oonly prestis han panteris to breke and sett forþe of
temperal goodis. For alle suche men God haþe made his
pantreris, and generally seide to hem þese wordis by Ysay, þe
prophete: Frange esurienti panem tuum. Þat is: 'Breke to
þi breed' -- þat is, of worldly goodis.
ȝyuen almesdedis) and litel þanke han þei þerfore of þe cheef
Lorde, þerfore it were to wite what circumstauncis ben due
þerto to þat eend þat it myȝt plese þe Lorde and haue mede for
his seruice. Seuen circumstauncis I fynde groundid in Scripture,
shal be ȝouun. Crist telliþ in þe gospel of Luke, and seiþe þus:
Quod superest, date elemosinam. Þat is: 'Ouerplus ouer þi nedful
lyuing, ȝyue to almes.' Þe secound is: to whom shulde almes be
ȝouen. Crist telliþ in þe same gospel, and seiþe prinspaly to
feble, pore crokid, and pore blynde.' Þe þrid is: hou myche.
Herto answeriþ Tobie in his Boke, and seiþe þus: Si multum
tibi fuerit, habundanter tribue; si exiguum fuerit, etiam exiguum
libenter impertir[i] stude. Þat is: 'If þou haue myche, ȝyue
gladly.' Þe fourþe is: whan it shal be ȝouun. Anone, wiþoute
tariyng, seying þus: Cor inopis ne afflixeris, et ne protrahas dare.
Þat is: 'Ne disese þou not þe hert of þe nedy man, and draw
þou not on long for to ȝyue to him þat is in anguysshe.' Þe fifþe
in þe gospel of M[atheu]: Quamdiu fecistis vni ex hijs minimis
fratribus meis, mihi fecistis. Þat is: 'As long as ȝee han done to
oon of þese leest my breþeren, ȝee han done to me.' Þe sixt is:
hou it shulde be done. Þe Wyse
elemosinam in sinu pauperis, et hec pro te orabit ab omni malo.
Þat is: 'Close þe almys in þe bosum of þe pore men, and it shal
prey for þee fro al yuel.' Þe seuent is: of what maner goodis
almys shulde be ȝouen. Herto answeren þe wordis of Zache in
geten, seying þus: Dimidium bonorum meorum do pauperibus. Þat
is: 'Þe half of my goodis I ȝyue to pore men.'
And Seint Gregorius seiþe, and is writen in þe Comoun
Lawe þus: Elemosina illa redemptoris nostri oculis placet que non
adquisitis impenditur. Þat is: 'Þat almes plesiþ to þe yȝen of oure
Lorde whiche is not hepid togider of vnleful þingis and
wickidnes, but þat þat is ȝouen of þingis grauntid and wel
gotun.' And þus, whosoeuer dispendiþ his temperal goodis in
is a good panter to God, and brekiþ wel and departiþ þis þrid
lofe of breed after þe Lordis wille, þat is: þe lofe of bodile
sustenaunce.
And whoso etiþ wel, and departiþ of alle þese þre louys of
and after of þe loof of breed of penaunce, and also of þe þrid,
þat is almesdede), he þen haþe wel proued himself and so is
able for to ete of þe fourþe lofe of breed at is, þe worshipful
sacrament of Cristis bodi, of whiche breed spekiþ himself in þe
est pro mundi vita. Þat is: 'Þe breed whiche I shal ȝyue to ȝou is
my fleishe for þe lijf of þe worlde.'
Þe corne of þis breed wes sowen in þe Virgyn Marie by þe
worde of God when she seide to þe aungel: 'Lo! þe handmayde
age, and wisdom; and frutid by vertuous werkis til he wes ripe
to his passioun. And þen wes þis blessid corne repid vp of þe
erþe by his enmyes; and after bounden as a sheep fast to a piler;
and aftur þrosshen wiþ scourgis; and wynwed wiþ wynde of
vnfeiþful men wente awey fro him and he left al oone as þe
clene corne.
After, he wes sente to þe mylle (þat is, on þe cros) and þere,
bitwix two harde mylle stonys (of heþen men and of þe Jewis),
floure of his blode came oute.
And þen he wes sente into þe ouen of þe sepulcre; and þe
þrid day wes þis breed drawen forþe and wiþ charite baken;
and wiþ his glorifiyng alle his coruptible humeris sopen vp, and
Þe panteris þat God haþe ordeynid of þis breed, for to ȝyue
aboute þerof to his peple, ben prestis oonly. In þis office he
bitoke hem on Sheer Þursday, after þe sopere, and after þat he
had made þis worþi sacrament, seying to hem in þis wyse: Hoc
þingis, as oft as ȝee done, do ȝee hem into mynde of my
passion.' And whensoeuer þat a prest, in Esterne Day or in
oþer tyme, ministriþ þis blessid sacrament to hem þat receyuen
it worþily, þen he departiþ þe fourþe breed þat I spake of at þe
in sacrament.
And whoso likiþ to trete lenger of þis mater, loke in þe
sermoun of Corpus Þirsday.
And whoso etiþ worþily in þis worlde of þese foure louys
maner as I haue seide (þat is, first þe lofe of þe worde of God
deuoutly hering, bisili keping, and feiþfully worching; and
after þe breed of penaunce for his synnis; and siþen þe breed of
almesdede doyng), and in þis maner able him and so receyue þe
shal he worþi be, as Crist seiþe in þe gospel of Jon, to lyue
wiþouten eend in þe ioy of heuen: Qui manducat hunc panem
viuet in eternum. Þat is: 'He þat etiþ þis breed shal lyue
wiþouten eend,' -- whiche is þe fifþe loof of breed þat I spake of
Of þis breed spekiþ þe gospel, seying (Luc.14.[15]): Beatus
qui manducabit panem in regno Dei. Þat is: 'Blessid is he þat shal
ete breed in þe kingdome of God' at is, blessid is he þat shal
see and fully weelde þe siȝt of þe blessid face of þe Trinite, and
Þe panter of þis breed is none erþely man, but þe blessid
Lorde haþe reseruid þat office to himself, of þe gospel of Luke,
seying þus: Precynget se, et faciet illos discumbere, et transiens
ministrabit illis. Þat is: 'He shal girde hymself, and make hem
glorious siȝt of his godhed and manhed togider, whiche shal be
ful feding to alle þat ben in heuen, witnesing þe prophete
Dauid in þe P[sauter]: Satiabor cum apparuerit gloria tua. Þat
is: 'I shal be fulfillid when þi blisse shal apere.'
sermoun of Deed Men þat bigynniþ: Memorare nouissima tua.
Now, for his greet goodnes, graunt vs þat grace þat, whil we
ben wandring here in þis worlde, to worche so wisely þat we
moun after ete of þis blessid breed in þe blisse of heuen. Amen.
oure Lorde Jesus Crist, whiche he seide to þe comoun peple of
Jewis and to þe princis of her prestis as þe gospel of þis day
makiþ mynde, and in her answeris, we moun prinspaly lerne
shulde be clene of ony greet and notable synne, and þen houȝ
perilous it is not to ȝyue credence to þe true wordis of suche a
prechoure whos lijf is not reprouable. Þe secound is þis: þat
aȝeyns false wordis and wordis of sclaundre men shulden
cleerly declare þe contrary truþe. Þe þrid is þis: þat malicious
hertis and froward willis ben neuer correctid wiþ meke excusacion
and true declaracion, ne wiþ charitable doctryne, but
raþer contynuen and encresen in her malice, falsely reporting
wordis and putting on hem lesyngis. Þe iiij: þat is when suche
malicious men moun wiþ no colourable wordis bring aboute
her purpos to perfourme her yuel wille, þei sparen for no
shame to berste oute openly into malicious dede.
þere he seiþe: 'Whiche of ȝou shal vndernym me of synne?' --
ȝyuing leue boþe to þe comoun peple and also to þe prelatis, if
þei myȝten fynde ony open synne in him worþi repreef, to
vndernym hym þerof. Who is þen, eiþer curat or prelate, so
of his defautis, hering þese meke wordis of oure Lorde Jesus
Crist?
And þus it semiþ by þese wordis þat þe lijf of euery
prechoure of þe worde of God shulde be vnreprouable. Herto
Tite and Thimothie, his disciplis, þat stoden in þat degre,
seying þus: Oportet episcopum sine crimine esse (ad Tit.[1.7]).
Þat is: 'It bihoueþ a bisshop to lyue wiþout greet notable
synne.' And, in anoþer place: Oportet episcopum irreprehensibilem
vnrepreuable.'
peple þe open ensaumplis of perfite and vertuous lijf of þe
prechour þen nakid wordis only. And þerfore seiþe Seynt
Poule: Non enim audeo aliquid eorum loqui que per me non efficit
worchiþ not by me.'
And for þis same cause also Crist clepid his apostlis 'salt of þe
erþe', by whiche is bitokened ensaumple of good lijf. And
after he clepid hem 'liȝt of þe worlde', by which is bitokenid þe
shulden lyue wel, and after preche truly.
Anoþer cause is þat þe peple to whom þe prechour shewiþ þe
worde of God haue no cause to sey to hym in repreef: Medice,
cura teipsum. Þat is: 'Leche, hele þiself.' And þerfore
ne forte cum alijs predicauero, ipse reprobus efficiar. Þat is: 'I
chastise my body and bring it into seruage, lest when þat I shal
preche to oþer men, I be made reprouable.'
Wherfore, on þe toþer side, me þinkiþ þen þat alle þo þat
lijf moun be sore aferde of Goddis dredful wordis seide to alle
suche by þe mouþe of Dauid þe prophete: Peccatori autem dixit
Deus: Quare tu enarras iustitias meas, et assumis testamentum
meum per os tuum? et cetera. 'God seiþe to suche a synful man:
bi þi mouþe? Þou, forsoþe, hast hatid disciplinys, and
hast þrowen after byhinde my wordis. If þou se a þefe, þou
rennyst wiþ him, and wiþ spousebrekers þou putti[st] þi
porcion. Þi mouþe wes
aȝeins þe son of þi moder þou puttist sclaunder. Þese þingis
þou didest, and I helde my pees. Þou hopedist wickidly þat I
shal be like to þee, but it is not so, for I shal vndernym þe, and
set aȝeyns þi face".'
seide tofore, and þerwiþ prechiþ no þing ellis but Goddis lawe
or þat þat may be groundid þerinne and whiche is true (as
Dauid seiþe in þe P[sauter]: Lex tua veritas. Þat is: 'Þi lawe is
truþe'), and prinspaly þe euangelie whiche is souereyn truþe
Wyse Man speking in þe persone of God, seying þus: Iusti sunt
omnes sermones mei, et non est in eis aliquid prauum neque
peruersum. Þat is: 'Alle my wordis ben riȝtwis, and þer is in
hem no shrewid þing ne wrong þing'), he may resonable aske of
ȝou, why bileue ȝee not to me?' For euery man þat lyuiþ in
synful lijf bileuiþ not to þe truþe of Goddis worde, for it is not
al oon to bileue Goddis worde and to bileue to Goddis worde.
'To byleue Goddis worde' is to byleue þat Goddis worde is
Þat is: 'Feendis bileuen.' But 'for to bileue to þe worde of God'
is for to bileue þat þe worde of God is true in euery parte, and
also vertuous to lyue þerafter. And in þis maner is no man
perfitly in byleue but he þat is oute of dedly synne, and þis
And alle suche ben a Goddis halfe, or membris of God, as
Crist witnesiþ wel here in þis gospel, seying: 'Whoso is a
Goddis half heriþ þe worde of God.' But Crist after shewiþ
cause why þat synful men han no wille to here vertuously þe
Goddis halfe.
But here we mosten vnderstonde þat þere is fructiful hering
of þe worde of God, and also vnfructiful.
Fructiful hering is when a man heriþ it wiþ bodile eeris, and
dedis. And for to do þus, two þingis shulden prinspaly meue
euery man. Oon is þe worþines and goodnes of þe worde of
God. Anoþer is þe manyfolde profitis þat it bringiþ to his
fructiful herer. The worþines and dignite of þe worde of God is
worde of God and þe body of Crist, wher he seiþ þus (i'. q. d.
Interr[og]o): 'I aske to ȝou, breþeren or sustren, seiþ to me
what semiþ to ȝou to be more, þe body of Crist, or þe worde of
Crist? If ȝee wolen answere truly, þus ȝee shullen seie þat þe
seiþe in þe same place þat 'we shulden kepe it as bisile and wiþ
as greet reuerence as we wolden þe body of Crist.'
And not oonly as Seint Austin seiþe it is euen wiþ þe body of
Crist, but as Seint Jon seiþ in his gospel, it is þe secound
þus: Verbum caro factum est. Þat is: 'þe worde is made fleishe.'
Also, þe worþines and þe vertu of þe worde of God may be
shewid herby, for it passiþ in worþines golde whiche is most
precious of alle metels,
perfitly þe difference bitwix hem, in þis maner: Dilexi mandata
tua super aurum et top[az]ion. Þat is: 'I haue loued þi
comaundementis, whiche ben þi word, aboue golde and precious
ston.'
but neþeles a man may telle whiche ben rehersid in þe glose of
Poulis pistlis vpon þis worde (ij' ad Thimotheum 2.[9]): Verbum
Dei non est alligatum. Þat is: 'Þe worde of God is not bounden')
where he rehersiþ vii vertuis of þe word of God.
vnderstonding, as þe prophete Dauid seiþe in þe P[sauter]:
Declaratio sermonum tuorum illuminat et intel[lectum] dat
paruulis. Þat is: 'Þe declaring of þi wordis liȝtneþ and ȝyueþ
vnderstonding to meke men.'
seiþe: Factum est verbum tuum in gaudium et in leticia[m] cordis
mei, quoniam inuocatum est nomen tuum super me (Jere.[15.16]).
Þat is: 'Þi worde is made into ioy and gladnes of myn herte, for
þi name is iclepid vpon me.'
drede and sorow, as þe prophete Jere[my] seiþe: Numquid non
verba mea sunt quasi ignis, dicit Dominus, et quasi malleus
conterens petras (Jere.23.[29]). Þat is: '"Wheþer þat my wordis
ben not as fire," seiþe þe Lorde, "and as an hamer breking
Þe fourt vertu is þis: þat it makiþ mannys harde herte to
melte by loue into teeris, as Dauid þe prophete seiþe in þe
P[sauter]: Emittet verbum suum et liquefaciet ea,
eius et fluent aque. Þat is: 'He shal sende oute his worde by his
blew (þat is, þe Hooly Goost wrouȝte in hem deuocion), and
watris shul flow (þat is, greet plente of teeris).'
Þe fifþe vertu is þat it heleþ al maner goostly sþiknes of
mennys soulis. Þat proueþ þe Wyse Man in Holy Scripture
sermo, Domine, qui sanat omnia (Sap.[16.12]). 'Neiþer herbe ne
playster helid hem, but þi worde, Lorde, þat heliþ alle þingis.'
Also, Dauid in þe P[sauter] seiþe: Misit verbum suum et sanauit
eos. Þat is: 'He sen[t]e his worde and helid hem.'
of deeþ of deedly synne into goostly lijf of vertuis, witnesing
Crist himself in þe gospel of Jon þere he seiþe þus: Venit hora,
et nunc est, quando mortui audient vocem Filij Dei, et qui auderint
viuent. Þat is: 'Þe houre comeþ, and now is, when deed men
shullen lyue.'
Þe seuent vertu is þis: þat it delyueriþ a man from euerlasting
deeþ. Also, as Crist seiþe in þe gospel of þis day: Si quis
sermonem meum seruabit, mortem non gustabit in eternum
taste deeþ wiþouten eend.'
And þus, as it is sumwhat shewid, þe dignite and vertu of þe
worde of God shulden meue men to here it riȝtfully. Þe þi þing
þat shulde meue men to here it riȝtfully, as it is seide tofore, is
First, it gendriþ bileue in man, as þe apostle
Romayns: Fides autem ex auditu, auditus autem per verbum
Cristi. Þat is: 'Bileue comiþ of þe worde of Crist.' And
'wiþouten bileue may no man plese God,' as þe apostle seiþ to
may no man plese God.
Þe secound profite of hering of þe worde of God is þat it
makiþ a man to dwelle stable and stedfast vpon þe ground of
his bileue, as witnesiþ Crist in þe gospel of M[atheu] (vij
sapienti qui edificauit domum suam supra petram; descendit
pluuia, venerunt flumina, flauerunt venti, et irruerunt in domum
illam, et non cecidit quia fundata erat supra petram. Þat is:
'Euery man þat heriþ my wordis shal be made like to a wyse
Crist, whiche bitokeniþ þe ston. 'And reyn descendid' -- of false
preching. 'And flodis comen' -- of sharp persecucion. 'And
wyndis blewen' -- of venemous diffamacion. 'And fellen vpon
þe hous' -- þat is, aȝeyns his conuersacion þat fruytfully heriþ
bileue. And whi? Certis, 'for it wes bilde vpon a stedfast
ston' -- whiche is þe lijf of Crist.
Þe þrid profite þat þe worde of God bryngiþ to his eeris is
þat [it] makiþ hem blessid of þe mouþe of God. Þis wittnesiþ
Dei, et custodiunt illud. Þat is: 'Blessid be þei þat heren þe
worde of God, and kepen it.' And, as it is shewid in þe sermoun
of þe last Sonday, þis blessing is more worþe þen alle þe synful
prelatis blessing here in erþe.
commendid of God aboue hem þat done þe bodile dedis of
mercy. For riȝt as þe soule is more
foode of þe soule is more worþi þen þe foode of þe body; and
siþen fedyng of þe soule is made by hering of þe worde of God,
commendid. And in þis maner Magdaleyn sitting at þe fote of
Crist and deuoutly heryng his worde wes more commendid of
hym þen Martha, hir suster, þat wes occupied aboute her
bodile foode, seying of hir in þis wyse: Maria optima partem
chosen þe better partie, whiche shal neuer be taken awey fro
hir.'
Þe fifþe profite þat it doþe is þis: þat it ministriþ to a man
greet hope þat he is þe childe of God and a membre of God
gospel: Qui est ex Deo, verba Dei audit. Þat is: 'He þat is of
Goddis parte, heriþ þe worde of God.'
Þe sixt profite is þis: þat it getiþ or purchasiþ to his herers
euerlasting lijf in blis. Þis witnesiþ Crist in þe gospel of Jon,
habet vitam eternam. Þat is: 'He þat heriþ my worde, and
byleuiþ to him þat sent me, haþe þe lijf þat euer shal laste.'
Þere is also, as I seide, vnfruytful hering of þe worde of God.
Þat is, when a man heriþ it wiþ þe eeris of his body and
heriþ wiþ eeris of body, and vnderstondiþ it wiþ his herte, and
lyueþ contrary þerto in his werkis. Aȝeyns þis maner of hering
spekiþ Seynt Jame in his pistil, seying: Estote factores
non auditores tantum, fallentes vosmetipsos, et cetera. Þat is:
deceyuing ȝoureself.' Of þis vnfruytful hering of þe worde of
God men shulden be sore afeerd, for many perilis þat comen
þerof, and prinspaly for v:
First, for he þat heriþ not vertuously þe worde of God is
speking in þe persone of Crist: Maledictus homo qui non audierit
verba pacti huius quod precepi patribus vestris. Þat is: 'Cursid is
þat man þat heriþ not þe wordis of þis couenaunt þat I
comaundid to ȝoure fadris.'
negligent herer is cursid, as witnesiþ þe Wyse Man in his
prouerbis (Prouer.28.[9]): Qui auertit aurem suam ne audiat
legem, oratio eius erit execrabilis. Þat is: 'He þat turneþ awey his
eer þat he here not þe lawe of God, his preyer shal be cursid.'
is greet signe of damnacion, witnesing Crist in þis same
gospel, seying: Propterea non auditis, quia ex Deo non estis. Þat
is: 'Þerfore ȝee heren not, for ȝee ben not a Goddis half.'
Þe fourþe perel is þis: þat suche dispisers of þe worde of God
perel to distrie goostly seed of þe worde of God by whiche
Crist shulde be engendrid in mennys soulis þen for to distrie
bodile seed by whiche mannys body shulde oonly be engendrid.
Þat witnesiþ Crist himself in þe gospel of M[atheu]
Gomorreorum in Die Iudicij quam illi ciuitati, et cetera. Þat is:
'Forsoþe, I sey to ȝou, more sufferable it shal be to þe londe of
Sodom and Gommor in þe Day of Dome þen to þe cite þat
despisiþ þe worde of God.'
Interrogo þat is aleggid tofore: þat 'not lesse gylty is he þat
negligently heriþ þe worde of God þen he þat þorow negligence
suffriþ þe body of Crist falle into þe erþe.'
I seide also at þe bygynning þat þe secound parte of þis
shulden excuse hemself mekely wiþ perfite pacience, and
afterward cleerly declare þe contrarie truþe. Þus did oure
Lorde Jesus Crist, when þe Jewis puttiden vpon him false
repreef to her entent, and wordis of disclaunder, seying þus:
to boþe, graunting þe ton to true vnderstonding, and denyed þe
toþer by expressid wordis.
He grauntid þat he wes a Samaritan in þat þat he wes stille
and denyed it not. Not to her entent (þat he wes of Samarie and
þe gospel of Luke spekiþ of in X chapitre [33-5], whiche helde
in oyle and wyne into þe woundis of þe man þat came doun
from Jerusalem into Jerico. Samaritan is as myche for to seie as
'a keper', and þerfore Crist most nede graunt þat he is a keper,
He is oure keper in oure moder wombe. He is oure keper in
oure birþe. He is oure keper in oure tender age, tofore we
kunnen in ony maner help oureself. He is afterwarde oure
keper
her wille were. Into þis eend he haþe ordeyned euery man an
aungel to be his leuetenaunt in þis goostly keping, as Crisostom
seiþ in his Omelie.
He wole also be oure keper at þe last houre of oure lijf, if we
nede to him, for þen we shullen be most weyke and oure
enemyes most strong and moste bisi, for he wote wel if he may
not gete vs þen al his traueile is in veyne. And þus God is alwey
oure keper, boþe of body and soule, of al maner of yuel. And
custodit te ab omni malo; custodiat animam tuam Dominus. Þat is: 'God,
þe Lorde, kepiþ þee fro al yuel as anentis þi body, and kepe he
þi soule fro alle goostly perelis.' And also he seiþ of þis keper
þus: Dominus custodiat introitum tuum et exitum tuum, ex hoc
going out, from now to wiþout eend.'
After þis stille graunting þat he wes a Samaritan, he denyed
expressely to þe toþer ful myldely neþeles, seying: 'I haue no
feend'. For þis wes impossible, þat þei two þat ben so direct
Poule seiþe: Que conuentio Christi ad Belial? Que societas luc[i]
ad tenebras? þat is: 'What acorde is of Crist to Belial? What
acorde is bitwene liȝt and derkenes?' -- a[s] who seiþe 'none'.
Lo! in þis meke answere of oure Lorde Jesus Crist we awȝt to
ȝyue hem aȝeyn a wel worse worde þen we receyued of hem,
and afterwarde do to hem þe yuel þat we may, taking no hede
þerwiþ, ne ȝaue no wickid worde aȝein. For þouȝ he wolde haue
'Ȝee han feendis' or 'þe deuel is wiþin ȝow' (for wel he myȝt
haue seide þus, for but if þei hadden be fulfillid wiþ þe feend
þei myȝt not so shrewidly haue seide by þat Lorde), but he
wolde not after þis wrong þat he toke sey þe truþe þat he myȝt,
his iniurie þen for þe loue of truþe. In whiche dede of Crist
is vnderstonden þat in þat tyme þat we taken dispitis falsly of
oure neiȝboris, we holde oure pees of yuelis whiche we knowen
of hem, an aunter lest þat þat shulde be medicyn of iust
Here also men may lerne þat if þe enemyes of God and of his
lawe put vpon true prechouris of þe euangelie dyuerse reprouable
þingis, of whiche summe ben true to a good vnderstonding
and summe ben false and vnworshiping to God, þei may holde
seide to suche on: 'Þou arte false, and þi teching, boþe!' He
may wel graunt þe first by a priue stilnes, or ellis expresly if
him like, for Dauid seiþe in þe P[sauter]: Omnis homo mendax.
Þat is: 'Euery man is a lyer', for euery man crokiþ fro þe first
þat þe euangelie is false whiche þat he techiþ, euer he shulde
deny, for þat is a blasphemye in God.
But after þat Crist had þus mekely answerid as it is seide
bifore, he mekely declarid his answere by þe
myraclis worching, he preferrid þe honoure of God tofore þe
honour of his manhod, whiche is not possible of ony deceyuer
þat worchiþ by þe feend. But þe Jewes vnhonoureden Crist
when þei put vpon hym þat in Belȝebub, prince of feendis, he
ben sworne breþeren. Ne þei myȝt not sey þat for veynglorie he
did suche þingis, for þei þat sechen worshipis of þe worlde,
examine þei þe werkis of Crist and deme þei if þei sow[n]en
into þe worship of þe worlde as þe Jewes seiden. Or ellis it may
glorie, but God þe Fader sechiþ his worship after his passion,
and demeþ synners in him, punysshing hem.
I seide also þat þe þrid parte of þe gospel techiþ vs þat
malicious hertis and froward willis ben not correctid neiþer wiþ
raþer contynuen and encresen in her malice, falsly reporting þe
wordis of her techers, pynching at her wordis, and put[ting] on
hem lesyngis.
In þis maner þe Jewes diden to oure Lord Jesus Crist. For
cleerly declarid it, as it is seide tofore, ȝit ferþermore after þat
he ȝaue hem charitable doctrine, wilnyng ful hiȝly þe pro[f]ite
of her soulis, and seide in þis wise as þe gospel telliþ: 'For soþe,
I sey to ȝou, whoso kepiþ my worde
and charitable doctrine, þei werne not correctid
þerby, but raþer continued and encresid in her malice, seying
þus: 'Now we knowen wel þat þou hast a feend;' and after þat
falsely reporting his wordis menyng of 'bodile deeþ' þere Crist
frowardly, þat he souȝt veynglorie by menyng of his wordis, for
he made him more þen Abraham, her fader, whiche wes deed
and ȝit he kept ful wel þe worde of God; and after þat þei
puttiden lesyngis in his wordis in þat þat he seide of Abraham,
made, I am', siþen Abraham wes deed long or he wes borne,
not taking hede of þe euerlastyngnes of his godheed of whiche
Crist spake whiche receyuiþ no chaunging of kynde, ne passing
of tyme.
hert ben not amendid but raþer more apeired wiþ preching of
þe worde of God.
For þe doctor Crisostom seiþe: 'Riȝt as a piler in an hous, if
it stonde vpriȝt after þat it takiþ birþen vpon it, þe more it is
it, it is not þerby made stedfast, but raþer it goþe asyde. Riȝt
so, mannus hert, if it be riȝt and it here þe worde of God or
ensaumple of a good man, is more conformed to good lijf; [but
if it be crokid and it se or here ensaumple of a good man,] not
peruertid.
'Also, þe sunne
worchiþ; as, if it shyne vpon wexe and vpon cley, þe wexe it
meltiþ, þe cley it hardiþ, and þis is not longe vpon þe sunne,
worchiþ. Riȝt so, worchiþ þe worde of God vpon good and
yuel.'
And in þis maner, as þe eend of þe gospel telliþ, when þe
Jewes sawen þat þei myȝten not wiþ no colourable wordis bring
berst out into mali[c]ious dede, taking vp stonys for to haue
stonid hym as a blasfemer. And here men may se þat wraþe
and enuy moun not worche riȝtwisly. Þerfore seiþe Seint Jame:
Ira viri iustitiam Dei non operatur. Þat is: 'Þe wraþe of man
demyng of blasfemye asken first accusing tofore þe iuge,
deposing of witnes, and þe sentence of þe domesman, and al þis
þei feylid. And also, [if] a man were commit by þe lawe, he
shulde be stonyd wiþout þe cite, as it is writen in Leuit[icus]
whiche wes in al maner vnleful. For as þe story telliþ, in þe
fourþe Book of Kingis, þat Ioiada þe Bisshop made Athalia þe
Quene to be drawen out of þe boundis of þe temple tofore þat
she shulde be slayne, but þe cursid enuy of þe Jewis myȝten not
When Jesus saw þe malice of hem, he hid hymself and wente
out of þe temple. Þis Crist did for two causis. Oon wes for his
tyme wes not comen for to suffre passion, whiche he knew by
his godhed
pursuers and also of malicious and wickid wordis when we
kunnen se no goostly pro[f]ete comyng of oure abiding. And
herto acordiþ Seynt Poule, seying in þis wise: Date locum ire.
Þat is: 'Ȝyueþ plase to wraþe.'
wiþdrawing grace nowhere in þis worlde from alle þo þat
dispisen þe worde of God, and goþe oute of þe temple of her
soule; and also, at þe Day of Dome, shal hide him fro alle
suche, wiþdrawing fro hem þe glorious and blisful siȝt of his
faciem ostendam eis in die perdicionis eorum. Þat is: 'þe bac and
not þe face I shal shewe to hem in þe day of her lesing.' In
anoþer place he seiþe þus: Auertam faciem meam ab eis. Þat is:
'I shal turne awey my face fro hem.'
The helpe and þe grace of oure Lord
þe lijf of mankynde sprad abrode h
suffrid peynful de
vs here in al our
þat we mowen go riȝtfully in vertuis wiþouten ony erryng
in vicis, so þat at þe laste, at oure deeþ day, we may come to þe
ende of oure blessid pilgrimage de
heuen. Amen.
me þinkiþ men mowen lefully come togider at þe exequies, or
byriyngis, or myndis, of deed men:
Oon is for to comforte her breþeren whiche ben made sory or
of þis worlde. And in þis maner wise oure Lord Jesus Crist
coumfortid boþe in worde and dede þi deuoute wymmen, Mare
and Martha, of her deed broþer Lazar, as we reden in þe gospel
of John (þe xj chapitur), when þei maden to hym her
when he seide to Martha: 'Þi broþer shal rise' -- as who sey 'Be
þou not discoumfortid for þi broþeris deeþ, for he shal rise and
lyue!' And in dede also he coumfortid hem, when he clepid him
oute of his graue and fully restorid him to lijf aȝeyne. Also,
of hir oonly son whiche wes borne oute at þe ȝate of þe cite
towarde his graue, benyngly coumfortid hir wiþ mylde wordis,
seying: 'Wepe þou not.' And anone aftur wiþ his dede, when he
reisid hym fro deeþ to lyue and bitoke him to his moder.
of hooly chirche, seing his broþer in heuynes eiþer in disese for
þe deeþ of her frendis or for ony oþer cause, by þe ensaumple
of oure Lorde Jesus Crist,
goodly wordis, and also wiþ charitable dedis if it lyue in his
(Ecci.[7.38]): Non desis plorantibus in consolatione. Þat is: 'Ne
feyle þou to coumfort hem þat wepen or ben sory.'
Þe secound cause for þe whiche men mowen lefully come to
þe biriyng of dede men is for to biholde in þat myrrour and
And þat myrrour eiþer biholding shulde be to a man a grete
bridel eiþer refreynyng, to kepe [him] fro synne. And þerfore
seiþ Seint Bernarde: 'I beholde in þe grauis of deed men, and I
se no þing ellis þere but wormys, stenche, and askis. Suche as I
Also, Salamon seiþ in his prouerbis, in persone of hym þat is
deed to him þat lyueþ: 'Haue mynde on my dome, whiche God
haþe ȝeuen vpon me, of deeþ, for so shal be þine. Myn wes
ȝisturday; þine perauenture shal be tomorow.'
togedir at buryingis of deed men is to preie for hem þat ben
relese hem of her p]eynys, whiche [þei haue deseruid for her
syn]nis, and bringe hem t[o his blisse þat he haþ b]ouȝt hem to.
togider þen disseuerid' -- fo]r better mowen
heue a þing togedir þen yche of hem by hymselfe. Riȝt so,
when many men ben gederid togider to prey, and fastnyd wiþ
one wille and one herte in loue and charite, þe raþer þei shullen
Þus weren þe holy apostlis gederid togidre in preier aftur þe
ascencion of oure Lorde Jesus Crist, as Luke makiþ mynde in þe
Dedis of þe Apostlis: Erant omnes vnanimiter perseuerantes in
oratione. Erat autem eis cor vnum et anima vna (Act' [1.4; 4:32]).
and þerfore her preyer wes herde of God for whateuer þing þei
preide fore.
In þis maner also Seint Petir coumfortiþ vs for to prey, and
seiþe [Omnes vnanimes in oratione estote (1] Pe.3.[8]). Þat is:
a good cause for to come togider fore, þerfore seiþe Hooly
Scripture (2 Mach.12.[46]): Sancta ergo et salubris est cogitacio
pro defunctis exorare etc. Þat is: 'Hooly and heleful is þe þouȝt
for to prey for hem þat ben deed, þat þei may be vnbounden of
synnis]. And þis is þe þrid cause, leful and goode, as I haue
shewid ȝow.
Þus þen, for þese þre causis þat I haue touchid, or for
soule of oure [deed frende for whom] ȝe ben [þus] gederid,
which[e is late passid fro vs. And no]t oonly for þe dee[d, but
also for þe quike -- þa]t is, for al holi chirc[he, boþe restinge in
purgator]i and
knyttid so fast wiþ þe bondis of charite þat alle þe feendis of
helle shullen neuer mow disseuer hem, seying wiþ þe holy
apostle Poule: Quis nos separabit a caritate Christi? Þat [is]: 'If we
be þus knyttid, who shal departe vs fro þe loue of Crist?' --
herde, for to suche seiþe Crist in þe gospel of [Mark]: Amen
dico vobis, quecumque orantes, etc. Þat is: 'Whatsoeuer ȝe asken
preying, bileuiþ, for ȝe shullen take, it shal be done to ȝow.'
Þen if ȝe ben þus knyt wiþ þis blessid bonde, I prey [ȝow] at þe
state[s] of holy chirche.
First, for hem þat ben in grace [and] lyuen vertuously, þat
God encrese hem and continue hem for his eendles goodnes,
for 'he þat continueþ into þe eende, he shal be safe.' And for þo
endles mercy ȝiue hem grace of verray contricion and space of
satisfacioun, and to lyue and ende in perfite cha
riȝt bileue of holy chirche.
open or declare to ȝou his worde, and ȝou so deuoutli to here it,
bere it in ȝoure mynde, and perfitly worche it in dede, þat it
may prinsepaly be to]
saluacion to vs boþe, hauyng in mynde þe counsel of Seynt
gratiarum actione, orantes simul et pro nobis, vt Deus aperiat
nobis hostium sermonis ad loquendum misterium Christi, et sequitur
vt manifestem illud ita vt oportet me loqui. Þat is: 'Beþe bisi in
preyer, waking in it wiþ doyng of þankingis, and preying
trew vnderstonding) to speke þe priuite of Crist, þat I make it
open so as it bihouyþ me to speke' -- þat is, neiþer to flater,
neiþer for coueitise neiþer for veynglorie, but oonly for þe loue
of God and profite of his peple.
seying of himself in ensaumple of alle true prechouris in þis
maner: Non enim aliquando fuimus in sermone adulacionis, sicut
scitis, etc. Þat is: 'We were not at ony tyme in þe worde of
flatering, as ȝe knowen; neyþer in occasion of coueitise, God is
ȝow, neiþer of oþer.'
as Seint Poule techiþ] vs [in þis tixt, I preie ȝou for charite
prey]iþ for [me. And not oonly for me, but for alle þ]o
Noster, et Aue, etc. Memorare]
and þe grace þat we bisouȝte] byfore
Amen.
Cristen breþer[en] and frendis, God almyȝty, þe Fader of
John, worching alwey and tilying þe feiþe of þe euangelie in
Cristen mennus soulis; in whose teme alle Cristen men shulden
draw as oxen, vnder þe softe and liȝt ȝocke of loue; of whiche
teme þo þat han taken þe office of presthod shulden be þe
preching of þe word of God, as Ysay þe prophete seiþe: Clama
ne cesses, also wiþ biting [of] sharpe sentensis, as wiþ a pricke in
a gode, shulde stire bysily þe peple to drawe riȝtlye wiþoute
balkis of synne in þis blessid tilþe. Of whiche dryuers I oon, al
teme, and of alle þe sentensis þat I can fynde in Scripture
moste sharply pricking to moue ȝow to drawe spedily and euen,
I haue put in my goode now at þis tyme, seying þe wordis þat I
toke to my teme: Memorare nouissima tua, etc. Þat is: 'Haue
Hooly Scripture in many placis diffusely spekiþ of many
þingis whiche men shulden haue in her mynde, but for we
mowen not now in þis shorte tyme speke of hem alle, þerfore I
þenke, wiþ þe leue of God, to speke of þat þat is moste
in mynde [þi] laste þingis', as oure teme seiþe.
Breþeren, ȝe shullen vnderstonde þat þere ben foure laste
þingis whiche shulden prinsepaly euer be holden in mannys
mynde: þe first laste þing is mannys bodily deeþ; þe secounde is
joyes of heuen.
The first last þing is mannys bodily deeþ, for þat is þe last
eende of his temperal lijf, of whiche spekiþ Holy Scripture (2
Re. 14.[14]): Omnes morimur, et quasi aque dilabimur in terram,
shullen slide into þe erþe, þe whiche turnen nouȝt aȝeyn; and if
we turnen nouȝt aȝeyn, þen shal þat be þe laste eend here.' Þis
last þing, þat is: oure deeþe, we shulden euer haue in mynde,
and specialy for þre causis: þe first cause is for it is vncerteyne;
First, for it is vncerteyne, as Seint Bernarde seiþe: Nichil
certius morte, et nichil incertius hora mortis. Þat is: 'No þing is
more certeyn þen deeþ, and no þing vncerteyner þen þe houre
of deeþ.'
wel kepte, he myȝt be auaunsid foreuer, and if it were stolen
awey, he myȝte be losten foreuer; and if suche a man had noon
oþer house to kepe it inne but a feble on wiþ teerid wallis; and
if so were þat a þefe had aspied it, and sent to hym þat he wolde
were in suche a case þat ne he wolde euer be
waking, and neyþer slumur ne slepe, but alwey lye in awaite for
þe comyng of þis þefe. Riȝt in þe same wise shulde euery
Cristen man fare, for euery man haþe a soule whiche is a ful
þat wes ȝeuen þerfore, for þe wisist marchaunte þat euer wes
ȝaue þerfore his precious lijf, whiche wes more worþe þen al
heuen and erþe. And þis juel man haþe in a ful britel house or
vessel of his erþely body, as Seynt Poule seyþe: Habemus
of erþe.' þis juel, if it be wel kepte, a man may be a
into þe blis of heuen; and if it be loste, he shal be vndone and
lefte into perpetual peyne of helle.
Þe deeþ þat comiþ sodeynly as a þefe haþe sente to euery
but he haþe not sette þe day ne þe houre in whiche he wole
stele þis precious juel oute of þis feble house. Þerfore, me
þinkiþ it were grete nede to worche aftur þe
wise counsel of oure Lorde Jesus Crist, where he counseliþ þus: Vigilate, etc.
þat is: alwey beeþ in vertuous lijf, oute of dedly synne,
'for þis,' he seiþe, 'knowe ȝe wel: þat if þe housholder wist what
houre þe þefe wolde come, forsoþe he wolde wake and not
suffur his house to be vndurmynid.' And siþen þat no man
Wise Man seiþe: Nescit homo finem suum, 'No man knowiþ his
eende,' wheþer it shal be in ȝouþe, mydel age, or eelde, þen me
þinke it were grete wisdom euermore bisily to lye in awayte for
sodeyne comynge of þis þeef, þat is: for to eschewe synne and
But alas! it semyþ by her dedis þat þere ben many men in þis
worlde ful recheles and taken litel hede to kepe þis juel and
awayte þis þefe, but alwey slepen and slumbren in synne into
þe tyme þat þis þefe come and robbe hem of þis juel and of alle
contynuely lyuen in hyȝe and orrible cursid pride, aftir
her fader Lucifer, in ouer costious apparayle, boþe of hemself and
of her housholde, like to þe riche man þat wes biried in helle,
and in cursid extorcions and wrongis to her neiȝboris biside
her lustis and likingis in slouþe, glotony and leccherie, and þer
wil þei make none eende al þe while þei mowen lyue þus.
Þese ben like to fisshis whiche, as clerkis þat treten of kyndis
seyne, þat þei han a kyndly desire myche for to slepe, and when
þing mouyng but oonly þe tayle. And þis aspien wel crafty
fisshers, and comen vpon hem at þat tyme, and taken hem wiþ
her gynnis. Riȝt so faren suche
and likingis of þis lijf, as a man þat is on slepe, and no þing
him and counsel him to leue his synne, he seiþe he hopiþ to
haue repentaunce at his eend, and he shal be saue. But ofte it
fariþ by hem as þe Wise Man seiþe: Sicut pisces capiuntur hamo,
et sicut aues capiuntur laqueo, sic capiuntur homines in tempore
wiþ þe snare, so ben suche men taken in yuel tyme' -- þat is, in
dedly synne, for whiche synne þei shullen be dampnyd. Of
whiche men spekiþ also þe holy man, Job, þere he seiþe þus:
Ducunt in bonis dies suos, et in puncto ad inferna descendunt. Þat
þei fallen doune to helle.' For ofte tyme suche men setten to
hemsilf a terme of longe lijf, and when hem beste lusten to
lyue, in þe myddil of her dayes or bifore, sodenly þei ben taken
wiþ deeþ or þei ben war. Of suche spekiþ Dauid in þe Sauter,
is: 'Men of blood (þat is, synful men) and trecherous (þat is,
whiche done trecheries to God, and to her breþeren, and to her
owne soule) shullen vnneþe lyue halfe þe dayes whiche þei
shulden if þei had plesid God in vertuous lijf.' Of suche me
seying þus: Non posuisti hec super cor tuum, neque recordata es
nouissimorum tuorum. Þat is to sey: 'þou hast not put þese
þingis vpon þi herte, neiþer hast had mynde on þi laste þingis.'
And þus, as I haue shewid, vncerteynte of deeþ is þe first
mynde.
Þe secounde cause I seide is for deeþ is so peynful. And þat
semyþ wel, and may be preued by ensaumple of Crist, and by
autorite, and bi reson. Oure Lorde Jesus Crist, boþe God and
litel tofore he wente to his passion, seying by his godhed hou
peynful þat deeþ wes whiche he shulde in a while aftur suffur
in his body, seide to
Tristis est anima mea vsque ad mortem. Þat is: 'Sory or heuy is
peynful, þat died so wilfully and oonly for loue, hou peynful
þen shal oure deeþ be þat dyen aȝene oure wille and also for
synne!
Þat deeþ also is peyneful is preued by autorite of Seynt
þe peyne may not be tolde ne be fled by ony reson.' þerfore þe
Wise Man, seing deeþ so peynful, seide þus: O mors, quam
amara est memoria tua. Þat is: 'O deeþ, how bittur is þe mynde
of þe.' It is bittur to him þat heriþ it, and more bittur to hym
hool man be in a house, and a man þat bigynnyþ to dye be
bisidis in anoþer, and a walle bitwix hem boþe, ȝit neþelese and
þe hool here þe noyse of þe sþiȝhing, grynting, and gronyng of
hym þat drawiþ to þe deeþ, it is ful peynful for to here. But
seek liþe, and seeþ þe wannes and palenes of his visage, þe
staring of his yen, þe mouȝyng of his chere, and froþþing of his
mouþe, þe bolnyng of his breste, and betyng of his armys, and
many oþer signes þat he makiþ tofore his deeþ. But ȝit it is
by reson, me þinkiþ:
If it myȝt be so þat a tre whiche haþe many rotis were
plauntid inne at þi mouþe into þi body, and þe prinsepal rote
set in þi herte, and in euery lyme of þi body sette oon of þe
pullid oute at þi mouþe at onys, reson techiþ þat þis shulde be a
passyng peyne. Riȝt so fariþ it at mannys deeþ: þe lijf shal be
pullid oute sodeynly al at onys oute of his body, whiche
prinspaly is rotid in his herte, and also in alle his oþer parties,
reson it semiþ þat deeþ is a ful grete peyne whiche, as I seide, is
þe secounde cause whi we shulden haue deeþ myche in mynde.
Þe þrid cause is, as I seide, for deeþ is so dredful. And þat
for þre
for þe grete batayle þat shal be bytwene man and þe fende in
þat houre; þe þrid is for no man wote in certeyne where he shal
bycome aftre þat houre.
The first is, [as I seide], for þe dredful siȝt of fendis þat
semiþ wel, for in þe lijf of Seynt Martyn it is writen how þe
fende aperid to þat holy seynt at his dying, whiche hooly
chirche clepiþ gemma sacerdotum -- þat is: þe precious ston of all
prestis. If þen he aperid to so hooly a man, hou myche more to
passion of Crist vpon þe crosse, to aspie if he myȝt ony þing
cacche holde in hym of synne. And þis wolde seme soþe by þe
wordis of oure Lorde Jesus Crist, þere he seiþe þus: Venit enim
princeps mundi huius, etc, 'Forsoþe, þe prince of þe worlde is
Þis apering of þe fend at þat tyme shal be to man ful dredful,
for þer is a doctour þat seiþe: Sola visio demonum exsuperat
omne genus tormentorum. Þat is: 'Oonly þe siȝt of fendis
ouerpassiþ al kynde of tormentis.' þerfore Dauid þe prophete,
siȝt, preying to þe Fader of heuen, seide þese wordis: A timore
inimici eripe animam meam. Þat is: not only fro þe power, but
'fro þe drede of þe enemy, Lorde delyuer
þe dredful siȝt of fendis þat man shal haue in þe houre of his
Þe secound cause [is as] I seyde: for þe grete batayle þat
shal be bitwix man and þe feende in þat houre.
If it were so þat þere were set a day of batel wiþinne þe listis
bitwene þe and a grete champion, whiche were myȝty, sotil,
þat day were vnknowen to alle men but onely to þe kynge, and
þe kyng wolde not telle it vnto þe; and if þe batel were set vpon
þis condicion: þat if it were so þat þou were ouercomen, þou
shuldist be put into perpetual prison wiþouten ony remedi, and
glorious rewme, a grete fole were þou in þis case but if þou
woldist euer drede þis day, when it wolde come, and make þe
redy to þis batayle, come when it shulde, in armoure and in al
þing þat longiþ to þis fiȝt, and aspie þe sotelteis of þin enemy,
lyuiþ here in þis worlde: þe day is set of oure deeþ, oonly
fende, we mowen] it not astarte. Of þat b[atayle is writen
þus in] Gen. (3 chapitur [15]) where God s[eide to þe serpent:
of a man -- is vnde[rstonde þe ende of his]
deuel moste aspieþ, and þat tyme moste sharply fiȝtiþ, for he
wote wel if he lose him þen, he shal neuer aftur recouer hym.
And in þat batayle he haþe ouercomen many a man hertofore;
heuen wiþ þe crowne of lijf; and if he be ouercomen wiþ þe
feend, he shal be þrowen into helle, þere to wone foreuer.
Þen siþen þis batayle is so perilous, and þe day also
vnknowen, it were good [we] had it in mynde euer an aunter
and aspie and lerne his sotelteis by whiche he worchiþ moste.
The sikerist armour þat we may haue is of suche a knyȝt þat
haþ fouȝten wiþ him in his batayle, whiche armour wes so sure
þat he myȝt nowhere hirt him. Þis worshipful knyȝt is oure
þe apostle Poule, þere he seiþe þus: Induite vos armatura Dei,
etc. (Eph. 6.[11]). Þat is: 'Cloþe ȝou wiþ þe armour of God.'
The first parcel of þis armour is for to girde þe leendis in
soule wiþinneforþe [from alle maner of vicis]. Þe secound is þe
habur[ioun of riȝtwisnes -- þat] is, to ȝyue to euery creatu[re þat
þat longiþ to him]. First to God, worship,
þi souereynis, boþe spiritual and temporal, subieccion and
comaundementis of God; to þi breþer[en], boþe frendis and
enemyes, loue and charite; to þi sogettis, teching and chastising;
to þi pore breþeren, releuyng wiþ þi goodis. Þe þrid is þat
alle þe affeccions of þi soule (þat is: þi goostly fete) be set
be a prest, and if þou be none, þat þi loue be set to rule prinsepaly þi lijf
aftur þe holy gospel. Þe fourþe is þat þou take þe sheelde of
true byleue, of whiche þre corneris shulde be peyntid wiþ þe
Fader and Sone and þe Holy Gooste, and wiþinne alle oþer
fifte is þe helme or basnet of hope -- þat is, þat a man, þorow þe
mercy of God and þorow his owne meritis, haue tristi hope to
be saued. Þe sixte is þe swerde of þe worde of God, of whiche
þe feend is sore aferde, for wiþ þat he wes ouercomen in alle his
poynte, for al his des[ire wole be for to come wiþ]inne þis
swerde -- þat is, [wiþ sotel argumentis and] sly to deceyue þe
sy[mple soule to misvnder]stonde þe worde of G[od, and so to
Þe]
many grete and orible synnis wiþouten noumbre, fro þe tyme
þat þou kouþist synne into þis day, and now þou hast no space
to do satisfaccion for hem alle. For þis is þe last houre, and
wherfore by Goddis riȝtwisnes þou most nedis be dampnid!'
Here be war of þis sotil feend, and suffur him nouȝt wiþ þis
sleiȝt to come wiþinne þi swerdis poynte. Strecche oute þi
swerde in þis maner, and put it boldely into his face: 'Cursid
mercy passiþ hye aboue, and he seiþe by his prophete þat he
wil not þe deeþ of a synful man, but more þat he be conuertid
and lyue. And also he seiþe, in anoþer plase, þat in whateuer
houre a synful man repentiþ him and makiþ sorow for his
Lorde in coumforte of alle synful men, hanging on þe crosse, to
þe þefe þat henge bisidis hym, þat in þe last houre of his deeþ,
seing his grete sorow þorow meke taking [of h]is peyne, þat
And I w]ote wel þat he is curtey[s ȝet þis day, and euer wole] be
wiþouten eend, and so [I hope to his mercy for] alle my synnis
if I ha[ue sorow.' And þus kepe him a]t þe poynte, and he shal
[neuer do þe harm.
-415 T]he secound argument þat
dampnid, as þou wotis wil, for one synne al oonly; and þou hast
done synnis vnnoumbrable as greuous or more greuous þen
euer wes þat. Þen if God wolde dampne me, þat did but oonly
one [synne], and saue þe, þat hast done so many, he most nedis
riȝtwisnes þou most nedis be dampnid!'
Ȝit holde hym oute at þe poynte, and answere him in þis
wise: 'Cursid feend! Þe synne þat þou didest, þou didest it of þin
owne malice, and þe synne þat I did, I did it at þe stiring of
for grete enuy þat þou hast þat I shulde restore þe place þat þou
fel fro; and also at þe stiring of my fleishe, fro whiche I may not
fle away; and at þe stiring of þe worlde, þat is euere before myn
yȝen. And for þis cause, þe blessid and merciful Lord, aȝen
kynde to saue þee. And þus I hope of his mercy to be sauid, for
alle my synnis, þereas þou, cursid fende, shalt be dampnid for
þat one.'
The þrid reson þat he wil make is þis: 'I wes þe hyist aungel
knew tofore who shul[lde be damp]nid [and who shulde be
sauid, and among oþer I knew þat þou shuldest be dampned],
and þat þat is tofore ordeyned of [God may] not be chaungid,
wherfore þou mo[st nedis] be dampned!'
holde hym at þe sw[erdis poynte],
haue þe better. Sey to him in þis maner: 'False feend! þis haþe
euer be þi custom, wiþ lesyngis to bigile man; for, as Crist
witnesiþ of þe, þou arte a lyer and fader of lesyngis. For wiþ þi
wiþ þi lesyngis þou woldist haue deceyued oure Lorde Jesus
Crist. Þerfore I wonder not, þow wiþ þi lesyngis þou woldist
deceyue me. False feend! þere þou lyist, where þou seist þat
þou knew in heuen who shulde be dampnyd, and who shulde
if þou knew not þin owne dampnacion, myche more þou knew
not myne. And so, for alle þi cursid lesyngis, I hope to þe
mercy of God þat þou shalt neuer bringe me in dispeire, as þou
woldist.' And þus, if þou ouercome him in þese þre, þorow
eft tempt þee, and þus þou shalt haue þe glorious victory of þis
dredful batel.
And þis perilous batayle whiche man shal haue at his deeþ is
where he shal bycome after þat he [is] deed.
If it were so þat þou shuldist be exilid ou[te of þe] rewme in
whiche þou were borne and fed [aftur a certe]yn day, and þis
day were in no mannys kno[wyng bu]t oonly in þe kyngis wille;
þou [shuldist] go, wheþer þere as þou shuldist be bilouyd,
þere as þou shuldist be hatid, and in þis case þou
woldist stonde in grete drede and, but if þou were a verrey fole,
euermore ordeyne for þi goyng. In þis same case is euery man
whiche we han ben borne and fed after þe day of oure deeþ,
whiche is oonly knowen to God, and þat day is fully sette,
whiche we may by no wey passe. And wheþer we shullen to
heuen or helle, in whiche we shullen be louid or hatid, it is
witnesiþ wel þe Wise Man in his boke, þere he seiþ þus: Sunt
iusti atque sapientes, et opera eorum in manu Dei; et tamen nescit,
etc. Þat is: 'þer ben riȝtwis and wise men, and her werkis ben in
þe hondis of God; and neþeles, a man wote not wheþer he be
tyme to comynge aftur.' And siþ it stondiþ wiþ vs þus
perilously, me þinkiþ we han cause to drede oure deeþ.
Þus þen, for þese þre causis þat I haue shewid ȝow (þat deeþ
is so vncerteyn, so peynful, and so dredful), I counsel, as I
þis laste þing -- þat is, on þi deeþ, whiche is þe first þat I spake of.
The secound last þing whiche I spake of at þe bygynnyng,
þat a man shulde haue in mynde, is þe day of þe general
iugement of God, whiche shal be at þe last day of þis worlde.
resuscitabo eum in nouissimo die. Þat is: 'I shal arayse hym in þe
last day.' And Martha also, in þe gospel of Jon, seiþe: Scio quia
resurget in resurreccione in nouissima die. 'I wote wel þat he
shal arise in rising in þe last day.'
þre causis: oon is for þe grete accounte þat shal be made þat
day; þe secound is for þe dredful apering of þe iuge, and of
oþere þat shullen apere þat day; þe þrid is for þe dredful
sentense þat þe iuge shal ȝyue vpon hem þat shullen be
First, I sey, for þe grete acounte þat shal be ȝyuen þat day.
And wel may it be seyde 'grete', for þre þingis:
First, for þe lorde is grete þat shal here þese acountis. For
as Jon seiþe in þe Apocalipis: Rex regum, etc. Þat is: 'He is kynge
as Dauid seiþe, þat 'of his greetnes is none eende.' He is so myȝty þat
noþing may aȝeynstonde his wille, as Holy Writ witnessiþ: In
ditione tua cuncta sunt posita, etc. Þat is: 'In þi comaundementis
alle þingis ben put, and þere is no þing may aȝenstonde þi
Sapientie eius non est numerus. 'Of his wisdom is no noumbur.'
He is so riche hym nediþ no þing: Dominus vniuersorum tu es.
'Of alle þingis þou arte lorde.' He is so riȝtwis þat no þing at
þat day shal boow hym fro his purpos, for Dauid seiþe:
wiþouten eend.'
It shal also be grete for þe grete noumbre of peple þat shal
acounte in þat day, for no man shal be þere absen\[t] þat euer
wes or euer shal be. For as Seynt Poule seiþe: Omnes nos
opunly to þe sete of dome of our Lorde [Jesus] Crist, þat euery
man telle forþe þe propur werkis of his body as he wrouȝt hem,
wheþer þei ben good or yuel.'
In þat day, to alle astatis þe domesman shal sey þese wordis:
þi baylye.' First, prelatis and prestis, for þei weren hyest heedis
of Cristis chirche, shullen ȝeelde acounte of her baylie. First,
hou þei camen into her prelacye or ordre: wheþer by symony or
true title of God, wheþer by þe dore as a true heerde, or by þe
Goddis lawe, in good ensaumple to her sugettis; wheþer þei
han dispendid þe goodis of her chirchis, of whiche þei weren
ordeyned of God procuratouris for pore men and not lordis,
vpon suche pore nedy men whiche God haþe lymytid in his
Goddis lawe to þe peple, wiþoute feynyng, faging, flatering, or
favoure of plesaunce of þe peple, or profijt of þe purse.
Temporal
First, hou þei han lyued in her owne personys in vertuous
her children, her meyne and her housholde, and her pore
tenauntis; hou þei han stonden by þe gospel, and true prechouris
þerof; hou þei han chastisid false prechouris and
antecristis disciplis þat disceyuen þe peple in her bileue and in
children in her riȝt, þat no man wrongfully oppressid hem
aȝeyn þe lawe of God.
Þe comoune peple also shullen acounte þere, boþe marchauntis,
artificeris, and laboreris of þe erþe. First, hou þei han
and fulfillid þe dedis of mercy; and lyued in loue and
charite to God and her breþeren, wiþoute falshed or disseyte
ony of hem to oþer; and vertuously tauȝt her children vp fro
her ȝouþe.
shullen haue heuen to here mede, as God haþ bihiȝt: Qui bona
egerunt, etc. But if it be so þen þat prelatis and prestis holden
not þis rule þat I haue rehersid, as Goddis lawe techiþ, but ben more
prouder þen ony temporal men in costious aray for her
and sitten shynyngly at mete, as it were a duke, wiþ rial
cupbordis arayid of siluer and of golde; and euery page in her
hous
men knelen as to a god; and fynden many wast[i] squyers of þe
disshe; and many fat horse in stable, and gay gilte sadlis, and
myche oþer nyce aparayle þat longiþ not to her astate;
If þei ben also wraþeful men and enuyous boþe -- and
specialy to þo men þat vndernymmen hem of her synne, and
to her sogettis as þei shulden do -- and if þei in her [wraþþe]
curse suche men, and in her foule enuy [falsely] disclaundren
hem, and pursuen hem, and prisonen hem, and perauntur to þe
deþ;
hepe hem togidre and helpe ful litel þe pore, but to bye hem
beneficis and prouenders and oþer hye astatis, and make grete
her kyn wiþ þe goodis of þe chirche, þorow purchase or
mariage or summe grete office;
costious metis and delicious drinkis of diuerse wynis, whatsoeuer
þei coste, sittyng as longe at mete as þow þei were
kyngis, wiþ myrþis of mynstralsie and many oþer iapis, and þe
sely pore men abiden at þe ȝate to be fed wiþ her trenchouris
And if þei lyuen in slouþe, in longe lying in bedde, and aftir
momole her matyns and her mynde þeron ful litel, and aftir
occupie þe
tyþingis of beȝonde, or talinge of her temporalities, or tifeling
tent þerto;
If þei lyuen þen in leccherie, priue or aperte, þorow her ydel
lijf, and her lusty fare of hye wynis and hote spicis, and nyce
daliaunce, and spenden þus her tyme in þe seuen dedly synnis,
for mys spending of her hye degre, and her yuel ensaumple.
And of suche spekiþ þe Wise Man þere he seiþ þus: Iudicium
durissimum, etc. Þat is: 'Harde dome shal be to prelatis þat
lyuen in þis maner.'
passing her astate, and þerfore waxen extorcioneris on þe pore
peple, and maytenen þe enemyis of Cristis holy gospel, and
haten true prechouris þat wolen telle hem þe soþe, and suffren
her children and her meyne to despise God wiþ proude
myȝty men at þe grete acounte myȝtily shullen be peyned, as
witnessiþ Holy Writ: Potentes potenter, etc. Þat is: 'Myȝtily
myȝti men shullen suffur tormentis.'
If ony of þe comyn peple (þat is, þe þrid degre) haue not
wittis aboute worldly goodis, and not spende hem vpon
but þere as [wes no nede, and] lyued oute of charite to her nyȝe
neiȝboris, and mayntenyd her children to dispise her elders, for
whiche God sendiþ pestilence to make hem short lyued, suche
into þe fire, as Crist hymselfe seiþe: 'þe vnprofitable seruauntis
þrowiþ fer into vtturmore derkenes, þere as shal be weping of
yȝen and gnasting of teeþ.'
The þrid cause whi þis acounte may be seyde grete is þis: for
in her lyue, in þouȝt, worde, and ded.
Þat men shullen reken of her þouȝtis seiþe þe Wise Man
(Sap. 1.[9]): In cogitacionibus impþi erit interrogatio. Þat is: 'In
þe þouȝtis of þe wickid man shal be asking.' þat men shullen
12.[36]): De omne verbo otioso, etc. 'Euery idel word (of whiche
comyþ no fruyt) whiche men eken], þei shullen acount at þe
day of dome.' And þat men shullen answere of her dedis spekiþ
Seint Poule þere he seiþ þus [(2. Cor. 5.\[10]): Omnes nos
of oure Lorde Jesus Crist, þat euery man telle forþe þe propre
dedis of his body, as he haþ done hem, wheþer good or yuel.'
Siþen þen, as þese autoriteis preue, no þing shal be
vnrekenyd in þat day, and no þing may be hid fro þe iuge, for
it were nedful þat alle men dredden gretely þat day [and had it
gretely in mynde to make redy her bookes aȝen þat grete day].
The secound cause why þat last day shulde be had in mynde
is for þe ferful siȝt of hem þat shullen apere in þat day. For as
in þat day shal apere þe iuge þat is offendid, shewing hymself
ful wraþful to hem þat shullen be dampned.
Vnderneþe shal be þe blake hydous pit of helle, open and
redy to swolowe hem þat shullen be dampned. On þe riȝt side,
feendis wiþouten noumbre, redy to drawe him to his peyne.
Byhinde shal alle þe worlde be set on fire. Bifore, strong
aungels putting hem bacwarde to helle. Wiþinne forþe, a
mannys owne conscience biting ful bitturly, and holy seyntis
openly knowing þe synnis of hem þat shullen be dampned.
Alas! when þe wrecchid synful man is þus biset on euery
side, whider shal he fle? Vpwarde he may not, for þere is þe
domesman, and oute of his mouþe goþe a swerde two eggid, as
shullen sey to grete hillis and smale: 'Falliþ doune vpon vs, and
hiliþ vs!' Neyþer to þe riȝt side may he fle, for as Seynt
Ber[nard] seiþe: 'Þere shullen be his synnis redy togider,
speking and seying, "Þou hast
dome".' Neyþer to þe lift side, for þere shullen be feendis
accusing, for as Seint Austin seiþe: 'Þen þe feendis shal be
redy, rehersing what we han done, and in what day and in what
plase we han synnid, and al þat euer we shulden haue done.' Ne
of conscience remorsing, as Ysay seiþe (vlt' chapitur [24]):
'The worme of hem shal not dye.' Neiþer he may fle aȝeyne
into þe worlde, for þere is fire brennyng, settyng on fire al þat is
lafte, as Dauid seiþe in þe Sauter: 'Fire shal go bifore hym.'
oonly falle doune into þe foule fournes of þe fire of helle.
The þrid cause why þat þe last dredful day shulde be had in
mynde is for þe dredful sentense of iugement þat þe iustise shal
ȝyue þat day to hem þat shullen be dampnyd. For alle þe peynis
esy chastising, as þe fader chastisiþ his tender childe wiþ a fewe
russhis or wiþ a litel ȝerde. Þe peynes of purgatory ben as a
staf, wiþ whiche a man betiþ hys son when he comyþ to
[grettere] age. But for in þese two chastisingis is [coumfort and
ȝerde,' he seiþe, 'and þi staf, þei han coumfortid me.' But þe
dredful sentense of God, þe riȝtful
an yren scourge, as Dauid seiþe: Reges eos in virga ferrea. 'Þou
shalt gouerne hem in an yren ȝerde, and as þe vessel of a potter
aȝeyn.' Of þis scourge, Crist spekiþ hymself in þe gospel of
Matheu, where he seiþe þus: Discedite a me, etc. 'Departiþ awey
fro me, ȝe cursid, into þe fire þat euer shal laste, whiche is
arayed tofore to þe deuel and his aungels.'
beten wiþ hem shal be wounden wiþouten ony heling. Þe first
knotte of þis scourge is a bittir puttyng oute, whiche is notid
in þis worde 'departiþ'. Þe secound knot is departing fro God,
whiche is notid in þis worde 'fro me'. Þe þrid knot is þe curse
is þe closing inne wiþ bitter peyne, whiche is notid in þis worde
'into þe fire'. Þe fifþe knot is dispeire of delyueraunce, whiche
is notid in þis worde 'euerlasting'. Þe sixt knot is þe araying
tofore of peyne þat is assignid, whiche is notid in þis worde
of feendis, whiche is notid in þis worde 'wiþ þe deuel and
his aungelis'. Hic Thomas, De Veritate Theo[logie], libro 1, ca.
18.
þe seuen deedly synnys, for þei ben peynis iustly acordant wiþ
hem.
Þe first knot is aȝeyn proude men, for God shal sey þat day
to hem: 'For as myche as ȝe weren proude and rebel, and
dispisiþ hem, despisiþ me; qui vos spernit, me spernit), [þerfore]
I shal iustly put ȝow awey fro me and fro glorie, smyting ȝow
wiþ þe first knot of my scourge, seying "Go awey!"'
Þe secound knot is aȝeyns enuyous men. 'For as myche as ȝe
cursiden and waried ȝoure breþeren and wolden haue on hem
no mercy, þerfore I shal iustly punysshe ȝou wiþ þe peyne
acordaunt to ȝoure trespas, smyting ȝou wiþ þe secounde
knot -- þat is, wiþ my curse.'
[a] litel trespas, brenneden hote in ȝoure hertis wiþ þe fire of
wraþe aȝeyn ȝoure breþeren, þorow whiche ȝe chidden,
sclaundreden, þratten, and fouȝten and slowen hem, þerfore I
shal iustly punysshe ȝou wiþ peyne acordant to ȝoure trespas,
þe fire of helle.'
Þe fourþe knot is aȝeyne slowful men. 'For as myche as ȝe
contynuid alwey in ȝoure synnis and list neuer to rise
penaunce, but if ȝe myȝt euer haue lyued, euer ȝe wolden haue
acordant to ȝoure trespas, smyting ȝow wiþ þe fourþe
knot -- þat is, wiþ euerlasting peyne.'
Þe fifþe knot is aȝeyns glotorous men. 'For as myche as ȝe
weren euer redy to ete and drinke, erly and late, as wel on nyȝt
wiþ peyne acordant to ȝoure trespas, smyting ȝow wiþ þe fifþe
knot of my scourge -- þat is, wiþ peyne þat is redy arayed
tofore.'
Þe sixt knot is aȝeyns leccherous men. 'For as myche as ȝe
filþe of leccherie, boþe in þouȝt, worde, and dede, and þe vnclene
cumpany niȝt and day of suche persoones þat loueden it,
þerfore I shal punysshe ȝow wiþ peyne acordant to ȝoure
trespas, smyting ȝow wiþ þe sixt knot of my scourge, putting
Þe seuent knot is to beete wiþ coueitous men. 'For as myche
as ȝe gederid togider grete hepis of golde and siluer, and þouȝt
þat ȝe hadden neuer ynow, and when I nedid in my membris ȝe
wolden not breke þat grete cumpany to parte wiþ me þerof,
trespas, smyting ȝou wiþ þe seuenþe knot of my scourge,
putting
aungelis.'
Þese seuen wordis þat I haue rehersid of þis hidous iugement
maner of preyers þat þei myȝt make to þe iustice in þat day:
For þow þei wolden prey þus: 'Now Lorde, siþen þorow oure
deseruyng, as we seen wel, iustly we shullen be
dampned, lete vs haue oure peyne -- if it be þi wille -- in þi siȝt,
þe more esely,' herto may þe iustice answere by þe first worde
of his sentence, seying: Discedite a me. Þat is: 'þat shal not be,
but goþe oute of my siȝt, neuer to se me more.'
When þei sene þat þis preyer may not be grauntid hem, þow
is so þat we shullen be dampned and go oute of þi siȝt and
neuer se þe more, gracious Lorde -- if it be þi wille -- ȝiue vs þi
blessing or we go, þat we may fare þe better in what plase þat
we comen,' herto may þe iustise answere by þe secound worde
neuer to se me more, wiþ my curse acursid.'
When þei seen ȝit þat þis wole not be grauntid, þow þei
wolden prey forþermore in þis maner: 'Now Lorde, siþen it is
so þat we dampned wrecchis shullen go out of þi siȝt and neuer
if it be
haue none oþer peyne, siþen þis is peyne grete ynow, to lese þi
siȝt, and haue þi curse,' herto may þe iustise answere by þe þrid
worde of his sentence, seying: In ignem. Þat is: 'Nay, I wole not
curse, into [þe] fire.'
When þei seen ȝit þat her bone is not grauntid, if þei wolden
be hardy and aske ȝit ferþermore in þis maner: 'Now Lorde,
siþen it is so þat we woful dampned wrecchis shullen go oute of
aske þe -- if it be þi wille -- þow we shullen be þere an hundrid
ȝere, or a þousand ȝere, or a þousand þousand ȝere, ȝyue vs
[grace at þe laste] þat oure peyne may haue an eend, so þat we
may come oute and come to þi blisse,' herto may þe iustise
eternum. Þat is: 'So shal it not be; but goþe oute of my siȝt,
neuer to se me more, wiþ my curse, into þe fire þat euer shal
laste.'
Ȝit þow þei wolden aske ferþermore: 'Now Lorde, siþen it is
fire þat neuer shal haue eend, piteous Lorde, graunte vs -- if it
be þi wille -- siþen þe peyne aftur we come þerto shal endure so
longe, þat we may haue space or tarying tofore, an hundrid
ȝere or whatso þe likiþ, in þe whiche we may be refresshid
answere by þe fifþe worde of his sentense, seying: Qui preparatus
est. Þat is: 'Nay, ȝe shullen not fare so wel; but goþe oute
of my siȝt, cursid, into þe fire þat euer shal last, whiche is redile
arayed tofore, wiþouten ony tarying.'
ferþermore: 'Now Lorde, siþen it is so þat we shullen go oute
of þi siȝt, wiþ þi curse, into þe fire þat euer shal last, whiche is
arayid, blessid Lorde -- if it be þi wille -- graunte vs felouship of
summe good creaturis, whos coumfort in oure grete peynys
by þe sixt and seuent wordis of his sentence, seying: Discedite,
etc; cum diabolo et angelus eius. Þat is: 'Nay, ȝe ben not worþi
þerto; but þe felouship þat ȝe shullen haue shal be þe deuel and
his aungelis, whiche shullen euerlastingly torment ȝow in
Siþen þen, as Crist seiþe þat may not lye, þe sentense þat is
rehersid bifore shal be ȝyuen þat day vpon hem þat endiden
here in dedly synne, in whiche shal be no refresshyng ne
coumforte, ne none hope, and þat day is vnknowen to alle men
good wisdome to alle men to haue þis last day in mynde
euermore. And þerfore I sey, as I seyde afore: 'Haue mynde on
þe laste þingis.'
of whiche last þing spekiþ Crist in þe gospel (Luc'.14.[9]), þere
he seiþe þus: Tunc incipient cum rubore nouissimum locum tenere.
Þat is: Þen at þat day of dome, men þat shullen be dampned
shullen byginne wiþ shame to take þe last place.' And þe Wise
eruditem, vt declinet de inferno nouissimo. Þat is: 'Þe paþþe of lijf
vpon him þat is lerned, þat he bowe awey fro þe last helle.' In
þis hydous plase shullen be peynis wiþouten noumbur to
ponysshe wiþ þe enemyes of God; but among alle, men mowen
drede of hem wiþdrawe hem fro synne and ȝyue hem to vertuis.
Ten grete peynis I fynde þat shullen be þere, whiche I purpose
by þe leue of God to reherce in þis place:
Þe first is þe hydous prisoun in whiche alle dampned men
ony lousyng, to brenne in þe fire of helle, of whiche spekiþ þe
prophete Ysay, seying: Congregabuntur in congregacione, etc. Þat
is: 'Þei shullen be gederid togedir in þe congregacion of a
knyche, into þe lake, and þere þei shullen be shit in prison.'
quenchid, to brenne wiþ þese fagetis of synful soulis, of whiche
fire spekiþ Crist in þe gospel and seiþe: (Mt.13.[42.50]):
Mittent eos in caminum ignis. Þat is: þei shullen sende hem into
þe chymnay of fire.' And, in anoþer plase: Ignis eorum non
doctouris seyne, þow al þe se ran þorow it, it myȝt not quenche
it, neiþer abate. Þe hete of þis fire of helle passiþ as myche þe
hete of þe fire of þis worlde as þis fire passiþ þe hete of a fire
peyntid on a wal. Þis fire, as Ysid' seiþe, shyniþ not to hem to
ekyng of [here peyne and] her sorowis, þat þei [myȝt] se
wherof þei shullen sorow.
Of þis goþe oute an hydous smoke, whiche makiþ hem wepe
euer wiþouten eend, of whiche smoke spekiþ Ysay þe prophete,
'Smoke from it shal stie from generacion [to generacion], and it
shal be discoumforted into þe worlde of worldis.'
Þe þrid peyne in þis prison shal be grete colde, as [of] forst or
snow, of whiche spekiþ þe prophete Baruc, and seiþe þus: Ecce
in þe hete of þe sunne and forst of þe nyȝt, and þei been deed in
worst sorowis.' Þis colde is so grete þat al þe fire of þe worlde
myȝt not quenche it, neiþer a litel refreishe it. Þis colde
makiþ
þis fire aȝeyn þei shullen be possid wiþ foule feendis, hider and
þider wiþoute cesyng, of whiche spekiþ Job in his boke
([24.19]): Ab aquis niuium in calorem nimium transibunt. Þat is:
'Þei shullen go from watris of snow to grettist hete.' Of þis
of þis hete and of [þis] colde spekiþ Crist in þe gospel, þer he
seiþe þus: Ibi erit fletus et stridor dentium. Þat is: 'Þere shal be
weping and gnasting of teeþ.'
Þe fourþe peyne shal be þe worme of her conscience þat shal
[tre or] yrun, euer grucching in hemsilf why þei myspendiden
þe grace þat God sende hem, why aȝen her owne knowing þei
left þe good and token þe yuel. And þis worme of grucching
shal neuer dyȝe, of whiche spekiþ Crist in þe gospel, seying:
Þe fifþe peyne of þis prisoun shal be so grete derkenessis þat
þei mowen be felid, of whiche spekiþ Holy Scripture
(Exo.10), where God sende suche derkenes[sis] to þe peple of
Egipt for her synnis, whiche werne figures of þe peynes of
he seiþe þus: Inutilem seruum proicite, etc. Þat is: 'þe vnprofitable
þese derkenessis shullen dampyned men crie nyȝt and day ful
hydously, as þe seruice of holy chirche telliþ, seying þus: Ve!
Allas! [Allas!]) hou grete ben þese derkenessis!'
Þe sixt peyne of þis prison shal be contynuel, orrible and
foule stynke þat þei shullen haue, boþe of her owne cursid
cariouns þat shal euer stynke of þe synnes þat þei haue done,
piche, as Jon seiþe in þe Apocalipse. And Ysay, in his boke,
spekiþ of þese two stynkis in dyuerse placis. For þe first, he
seiþe þus: Descenderunt ad fundamenta laci qui cadauer putridum.
Þat is; 'Þei han descendit to þe fundamentis of þe lake as
odore fetor. Þat is: 'Þere shal be for swete sauoure stynke.'
Þe seuent peyne of þis prison shal be drede and quaking
whiche shal be þere, boþe for þe [ferdful] siȝt and þe hydous
noyse of feendis, and drede of her dyuerse peynis in þo
Dauid in þe Sauter, seying: Timor et tremor venerunt super me,
etc. Þat is: 'Drede and quakyng ben comen vpon me, and
spekiþ Job in his boke, þere he seiþe þus: Vbi vmbra mortis, etc.
horroure and hydousnes dwelliþ þerinne.'
Þe eiȝt peyne of þat prisoun shal be discorde and discoumforte
of felouship, for þere shal be none oþer felouship but
feendis and dampned men. Of feendis shul þei no coumfort
hem; ne none of hem shal haue coumfort of oþer, for þe fader
shal hate þe sone, and þe sone þe fader, and wary and curse
yche oþer. And þerfore seiþe Jeremye þe prophete: Non est
consoletur eam ex omnibus caris eius. 'Þere is none þat shal
mo þer comen þider, þe more is þe blis encresid of hem þat ben
þere, riȝt so þe co[n]trarie: þe mo þer comen to helle, þe more
is encresid her peyne to yche of hem alle.
Þe nynþe peyne of þis prisoun is [þe] grettist of alle: þat is,
ioy þat seyntis and aungels haue is þe glorious siȝt of God in his
trone, riȝt so þe most peyne þat dampnyd men shullen haue in
helle shal be wanting of þat siȝt. For, as doctouris seyne, if it
myȝt be possible þat men in þe peyne[s] of helle myȝten see þe
greue hem for [joy of þat siȝt]. And seyntis hadden leuer to
chese, if it were possible to be put in her choyse, raþer to be in
helle peynys and haue þat siȝt, þen in þe ioyes of heuen and
wante þat siȝt. Of þe wanting of þat siȝt to dampned men
sanctorum iniqua gessit, etc. Þat is: 'In þe londe of hooly men he
haþe wrouȝt wickid þingis, and he shal not se þe glory of þe
Lorde.' And, in anoþer place: Tollatur impius ne videat gloria
Dei. Þat is: 'Be þe wickid man taken away, þat he se not þe
Þe last peyne of þis prisoun is dispeire of remedy, for alle þe
freris preyers of þe foure ordris, ne letters of fraternite, ne þe
Popis pardoun, may no man bye oute of þat woful plase. Þat
preueþ Job, þere he seiþe þus: In inferno nulla est redempcio, etc.
seiþe also in þis maner: Quare factus est dolor meus perpetuus, et
plaga mea desperabilis? Þat is: '"Why," seiþe þe dampnyd man,
"is my sorow eendles, and my wounde dispeyrable for to be
helid?"' Also, it may be preued by reson þat þere is dispeyre of
ioy, for euery hope is a maner of ioy; and þat is impossible, for
þere
Siþen þen [þe] peynis þat I haue rehersid by grounde of
Holy Scripture ben so grete, ȝe! and gretter þen ony tunge may
whiche shal be þe last rewarde for synne in þe last day, shulde
euery man, and specialy men in her myddil age when lust and
likyng of corage stiriþ hem most awey fro þe seruise of God,
make a jornay in her þouȝt to þe ȝatis of helle, to se hou
seide þe wordis of Scripture þat [sueþ]: 'I seide "in þe myddi[l]
of my dayes, I shal go to þe ȝatis of helle".' And if he byholde
hem verily wiþ abyding mynde, and if he haue ony sparcle of
grace, it shal myche wiþdrawe hym fro lust and liking of synne
ordeynid þerfore, and ȝyue hem to vertues þat leden to
euerlasting lijf. And if þou þus hast mynde, as I haue rehersid,
on þi last deeþ day, and on þe day of dome, and on þe peynis of
helle, þen doist þou as I counselid in þe bygynnyng in my
Þe fourþe last þing þat I spake of in þe bygynnyng, and
whiche euer man shulde haue in mynde, is þe joy of heuen, for
þat shal be þe last rewarde to hem þat lyueden in
vertuously, and eendiden in charite. Of whiche last þing spekiþ
erit in nouissimo. Þat is: 'To hym þat drediþ God, it shal be wil
in þe last tyme.' And Job also seiþe in þis maner: In nouissimo
die de terra, etc. Þat is: 'In þe last day I shal arise of þe erþe,
and eft I shal be cloþid wiþ my skyn, and in my fleishe I shal se
heuen.'
Þat þis joy also shal be þe last rewarde to Goddis true
seruauntis, preueþ wel þe parable of oure Lorde Jesus Crist, of
þe [vyneȝerde, where it telliþ þat þe lorde of þis] vyneȝerde (þat
to whom he haþe ȝyuen al þe dome at þe euentyde of þe day
(þat is, at þe eende of þis worlde), to calle þe werkemen of his
vyneȝerde (þat is, þe true seruauntis of þe chirche) and ȝeelde
hem her mede (þat is, þe peny whiche is þe eendles blis of
First, in þe delitable siȝt and beyng of þat feire and mery
cite þat men shullen be in heuen. Þe secound is in þe ioy þat þei
shullen haue in hemsilf, boþe in body and in soule. Þe þrid is in
[þe] blessid and worshipful cumpany þat þei shullen haue þere.
of his manhed, whiche þei shullen haue þere.
First, I sey, in þe
mery cite of heuen. Of þat cite spekiþ Seynt Austyn and seyþe:
Vera pax ibi erit, nihil aduersitas nec a seipso nec ab alio pacietur.
aduersite oþer of himself or of ony oþer.' Byholde we þen þe
worþines of þat blessid cite in as myche as it is possible vs to
biholde, for to comprehende it in mannys wit verily as it is, no
wit of man sufficiþ þerto.
of pouerte, ne of sikenes, ne no feblenes, ne drede of þe deuel,
ne none aspies of feendis, ne no drede of helle? þere shal neiþer
deeþ be of body, ne of soule, but vndeedlynes, euerlasting pees,
and continuel gladnes. Þere shal be real shynyng of liȝt; not þis
þat cite, as Seynt Jon seiþe in þe Apocalipse, shal not nede þe
liȝt of þe sunne, but almyȝty God shal liȝten it, and his
launterne is þe lombe.
Þere shal be no nyȝt, ne derkenessis, ne rennyng togidre of
temporaunse shal be þere of þingis, which neyþer yȝe haþe
seen, neiþer ere herde: neiþer it haþe stiȝed into mannus herte,
but oonly of hem þat ben founden worþi to weelde hem, whos
namys
and seruen hym day and nyȝt.
Þere shal be no age, ne mysese of age, whil al men shullen
come togidur þere into a perfite man of þe age of Crist.
Þe excellence and worþines of þe goodis of þe cite ouerpassen
First, in gretnes, for Seynt Petur seyþe: Credentes exultabitis,
etc. Þat is: 'Ȝe þat bileuen, ȝe shullen ioy wiþ gladnes þat may
not be tolde.' And Dauid seiþe: 'How grete is þe multitude of
þi swetnes, Lorde, whiche þou shalt hyde to hem þat louen
Þe secound, þei ben many, for Seynt Poule seiþe: Oculus non
vidit, etc. 'Yȝe haþe not seen, neiþer ere herde, neiþer stiȝed
into mannys herte, whiche þou hast arayed to hem þat louen
þe.' Also, Seynt Austin seiþe: Cogita quicquid vis, et quicquid
felicitas. Þat is: 'Þenke whateuer þou wil, and whateuer þou
maiste, and þat blessidnes [ouerpasseþ] al þouȝt, and ouercomeþ
al desire.'
Þe þrid, þei ben euerlasting, for Ysay seiþ: Leticia sempiterna
hem.'
Þe fourþe, þei shullen be restful, of whiche spekiþ Seynt
Poule, seying in þis wise: Pax Dei, que exsuperat omnem sensum.
Þat is, 'Þe pees
Þe fifþe, þei shullen be siker, for of hem may be seide þese
wordis of Holy Scripture whiche God seide to his peple of
Israel by þe londe of biheest, whiche wes figure of þe blis of
heuen: Dormietis et non erit qui exterreat, etc. Þat is: 'Ȝee shullen
beestis fro ȝou, and swerde shal not passe by ȝoure cuntreis.'
Of þis cite seiþe Seint Bernarde: O ciuitas celestis, mansio
secura, patria totum continens quod delectat. Þat is: 'O þou
heuenly cite, a siker dwelling, a cuntre conteynyng al þing þat
de te, ciuitas Dei. Þat is: 'Glorious þingis ben seyde of þee, þou
cite of God.' Towarde þis cite we owȝten to hyȝe vs fast, for of
þis worshipful cite we ben not straungers and comelingis, but
we ben burgeysis and cytesyns, and þe homely meyne of þe
Crist, if we kepen his comaundementis and lyue and eend in
charite.
The secound þing þat þis joy prinsepaly stondiþ inne is in
ioy þat men shullen haue in hemsilf, boþe in body and eke [in]
First, men shullen be endowid in her bodies wiþ foure maner
of ioyes: þat is, wiþ clerte, agilite, sotilte, and
immortalite.
First wiþ
etc. And þe sunne þen shal be seuen syþis briȝter þen it is now,
as þe prophete witnessiþ. Þen mennys bodyes shullen be seuen
siþis briȝter þen is þe sunne now.
Þe secound is agilite, þat is: swifnes. Þat is, as Seynt Austyn
Of þis dowery spekiþ þe Wise Man in þe Boke of Wisdom and
seiþe: Tanquam scintille in arundineto, etc. Þat is: 'Þei shul run
whider þei wil, as swiftly as sperkis in a redy plase.'
Þe þrid is sotilte. Þat is, mennys bodies shul be so sotil þat
where þei wil.
Þe fourþe is immortalite, þat is: vndeedlynes, þat þei mowe
neuer aftur dye no more, of whiche spekiþ Jon in þe Apocalipse
and seyþe: Mors vltra non erit. Þat is: 'Deeþ shal be no more to
Þe joy þat men shullen haue in her soulis in þat place shal
stonde in þre þingis: þat is, clere biholding, loue, and euerlasting
weelding.
First in clere byholding, for þere as 'we seen him nowe as it
riȝt as he is, as witnessiþ Seynt Poule to þe Corinthyes.
Þe secound dowery or ioy of þe soule is loue, for þen
mannys loue shal be so clere þat it shal
whiche is best good, wiþouten ony contrarious affeccion.
spekiþ Crist to his disciplis, saying: Et gaudium vestrum nemo
tollet, etc. Þat is: 'Ȝoure joy no man shal take awey fro ȝow.'
Þe þrid þing þis ioy prinsepaly stondiþ inne is in þe
worshipful, blessid, and coumfortable cumpany þat shal be in
aungels and archaungels of þe nyne ordris, into whiche cumpany
of ordris men shullen be receyuid hyer or lower, after þei
haue deseruid in eerþe. Also, þei shullen þere haue cumpany of
olde and worshipful patriarkis, prophetis, apostlis, martirs,
loue and charite.
Þe wille of oon is þe wille of anoþer. Þe mo þat þei ben, þe
more is her blis. Þere no man is hirte, ne no man is wroþe. No
man is enuyous of oþer mannys good. Þere no couetise of good
for loue is her lawe and lediþ hem euerychone. Þ[ere] is no
willing aftur worship, ne desire after degre, but yche man
holdiþ him apayed of þe state þat he is inne.
Þere is oon pees, oon acorde, and euerlasting gladnes. Þei
hem alle.
any of oþer, but plesaunce and perfite pees shal be among þat
peple. Þere shal be ȝouþe wiþouten ony age. Þere shal be
feyrnes wiþouten ony spot of filþe. Þere shal be helþe wiþouten
shal be kunnyng wiþouten ony ignoraunce. Þere shal be rest
wiþouten ony werines. Þere shal be fulnes wiþouten ony
wanting. Þere shal be worship wiþouten ony vileny. Þere shal
be largenes wiþouten ony þristing. And shortly, al þat may be
Þe fourþe good þing in whiche prinsepaly þat blisse shal
stonde inne shal be þe glorious siȝt of þe Trinite, boþe in his
godhed and in his manhed, of whiche spekiþ Crist in þe gospel
of Jon, seying þus: Hec est vita eterna vt cognoscant, etc. Þat is:
Trinite, and whom þou sendist, Jesus Crist.' þis siȝt of God in
his godhed and manhed togider þe aungels desiren euer to
biholde þerin, as þe apostil Peter witnessiþ in his pistil.
Þis is þe 'boke of lijf' þat Jon spekiþ of in þe Apocalipse. Þis
þat he knowiþ al clergy and kunnyng of craftis, and al wit haþe
at his wille of what he wole desire. Alle myraclis and
merueylis,
to her wit while þei wandrid her, shal be to hem liȝt ynow
be þere clerke, and take dignite of degre in dyuinite at þe first
lesson þat he lokiþ in þis boke, when alle deynous doctouris
shullen drawe þere abacke, þat now letten suche lewid men to
lerne here Lordis lawe. For what persoone þat plesiþ God most
þider comyþ, shal be most made of and next þe mageste.
Þis boke shal neuer be claspid vp, ne closid in no cloyster,
but as opun to one as to anoþer, for þat is oure Lordis ordre.
Þis boke is so briȝt and so breme to hem alle þat he nediþ neuer
loke in her lesson. Þe louely loking on her lesson shal like hem
so wel þat þei shal euer wake and neuer winke, wiþouten ony
werines, and euer fast wiþouten feding of ony worldly fode, for
þe feire siȝt of his face shal fully feest hem alle.
blessid is þat briȝt body þat bryngiþ hem al þat witt.
Lorde, for þe blode þat þou bleddist to bye man wiþ so dere,
ȝyue vs grace to haue in mynde þese foure last þingis, þat we
mow se wiþ þi seyntis þe siȝt of þi face. Amen. Amen.