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lette trewe preestis to teche, and kepe ])e puple to jjes freris,
not to profit of j)is puple, but to spuyle hem more privyly. Crist
bad here not lette ))is man to do goode dedis in vertue of him,
aljif he were not of his covent ; for Crist lovede more J)e Chirche
]jan ]>is covent. And it is al oon to lette a trewe preest to preche
J)us, and to lette a good aungel to do good on Goddis side, or
to holde not wi)> Goddis part, but wi|) ]>q fend a3ens God. For
Crist seij> here so])li, J^at who jjat is not a^ens him is wi|) him.
And so J>es preestis moten nedis be on Goddis side, and he
\zi letti]) hem here lettij) Goddis werk to be doon. And over
J)is, freris han feendis maneris, )>at 00 frere grutchi)) ajens
ano}>er, and fi5ti]) \\i\ him, whanne he prechi}> treujie in his lymy-
tacioun, as fendis fi3ten togidere ; but goode aungels ben ever
acordid. And J)is techij) how freris coveiten })er privy spuylyng
more J)an soule hel)>e. And myche of j^es freris malis come))
of ))er shrewid coventis, J)e which })ei gederen above Crist, to

1 So E ; A has ]ns.



make party ajens him, for who so is not J)US wij? Crist mut
nedis be here a5ens him. And bileve techi}? us, |)at who so
prechijj in forme of })e gospel mai not faile to his harm, in |>ing
J>at he haj> nede of.

And J)us seij) Crist to his apostlis, to conforte her auditorie,
pal ivJio so r^yvep hem drynke, "^he, 37/" it be water, in his name,
for pat pei ben Cristis disciplis, soply, seip Crist to hem, he shal
not Use his mede. And whoever sclaiindir oon of pes litil pat ben
trowinge ift Crist, it is good more to him pat a mylnsfoon of an
asse be botmden aboute his necke, and he be cast into pe see. And
})is shulden J)es freris Jjenken on, and sclamidir'^ not trewe
prestis bi gabbing and backbitinge, bo})e to )?e puple and to J)e
prelatis, for hem were betere to be plowjmen jjan to be sich
freris. And bi Jje same skile, hem were betere to be lewide
men in greet travaile, J)an |)us to sclaundir )?e comune puple,
and make hem be ajens God in bileve and o])er vertues, as ^
J)ei bigilen ofte hem for wynnynge. A?id yf pi hond sclaimdre
pee, kitte it awey ; as, 5if werkes of sich freris J^at ]?ei worchen
for )>er coventis doon hem harm to ]jer soulis, caste ]>ei awey
sich frerehood,— 3/0;' it is betere be here feble and pore, as
laboreres ben, ])an to have here fals lustis, and to go into ever-
lasting fier. For sich men, dampned in helle, han a worm of
conscience, and ]jis worm diep not, but gnawi|) hem to greet
peyne, si}) J)ei my3ten li3tli holde Cristis lawe, and caste awey
J)es feyned ordres. Arid if pi foot sclaundre pee, kitte it awey ;
as, jif \o\x have any affeccioun ungroundid in Goddis lawe,
leeve it, and reule ))i wille bi Jje reule jjat Goddis lawe techij).
For it is betere to a man to be crokid here, and aftir entre to pe
liif of blisse, pan to have two feet here, and after be sent in to
helle, havyng fier pat inai not be qnenchid : ivhere per worm diep
not, and per fier is 7iot quenchid. For what avauntage shal man
have, jif he have here 3iftis of kynde \z.\. ben susteyned to his

' So in E ; om. A.

» The reader will observe that the
original sense of ' sclaundir,' and
that in virtue of which alone it could
be a correct rendering of ' scanda-
lizare,' which means ' to throw

temptations in the way of,' is ex-
changed here for the more modern
use of the term, by which it means
to backbite or falsely charge.

The guilt of



Fidelity in the
of God's gifts.

nede, and, over )?is, goodis of sich ordris, but l^at herbi he ha))
two feet, but to harm of his soule ? And so it seme]) J)at Crist
wolde seie, })at ech man shulde go nyj |)e state of kynde, and
serve God, and leeve superflue ))at man haj) foundid bi errour
of his wille. And y/pi eye sclaundre pee, take him otit,/or it is
good to pee to have blyfidenesse 0/ pis world, and after entre in to
pe rewme of God, pan to have here two eyen, and after he sent
into pe fier of helle. He ha)) here two eyen, \2X ha)) bo))e a
kyndeH hjt, and H3t of ))is worldis glorie, ))at come)) to him bi
mannis fynding.

pE Wednesday Gospel aftir J)E nyn])E Sonday aftir


Qui fidelis est in minijno. — Luc. xvi. [10.]

Here Crist reprove)) averice, and telli)) here of many loris.
Luk telli)) how Crist seide, He pat is trewe in leest ping, he is
trewe in more ping. It is seid comunly, ))at God 5yve)) men
foure ])ingis, goodis of glorie and goodis of grace, goodis of
kynde and worldly goodis. And ))es ^ goodis ben ))e leste, to
loke to ^ profit \zl \q\ doon ; but jit ))ei ben myche teld bi, and
myche bysynesse is aboute hem. But he ))at is trewe to God
in coveiting of ))es leste goodis, he is comunly trewe to God in
service bi ))es more goodis. Aiid he pat is wickid in pis litil, is
wickid iji pes 77iore. For bo)) seculers and preestis, bi coveitise
of worldli goodis, serven nei))er God bi jiftis of kynde ne bi ^
jiftis of cunnyng ))at ))ei han. And herfore, yf pei weren not
trewe in wickide goodis of pe world, pe ivhich y seien ben yurs,
who shal trowe to yu in opcr ? Summe seien ))at )>is tixt shulde
be ))us undirstonden ; yi je weren untrewe to God in ))es
goodis of fortune, who shal trowe to 30U ))at goodis of kynde or

^ So E ; A has loke \)e profit.

So E ; om. A.

* Namely, worldly goods.



grace ben jouris ? 5^ semen to have bodily lymes, witt, and
cjjer goodis of kynde, but alle ]jes ben not jouris, for je ben
sold to )je fend. And y/ y have be'^ untrewe in oper mennis
goodis, who shal ^yve ■^ou goodis of Mis, J)at je shulden have jif je
weren trewe ? For men in blisse han verrily possessioun in alle
Jjes goodis. No man pat is servaunt may serve to two contrarie ^
lordis,for ouper he shal hate pe toon and love pe toper, or he shal
drawe to pe toon and dispise pe toper, ^e may not serve to God
and pe worldli goodis.

Phariseis her den alle pes wordis, and, for pei weren averous,pei
scornedett him. And J?us it wolde falle to-day of oure religious
and oure clerkes, J>e which ben 50vun to averice ; for J^ei loven
))es goodis more ]jan oj^er. And Crist seide to hem, ^e ben po ilke
pat justifien ^ou bifore men ; but God knowip ^oure hertis, whi je
done }>us. Many men ^ in J^is world, bo|)e clerkes and seculers,
doon })er dedis jjat ))ei done here to seme just unto \q world,
and to gete hem worldli goodis, fame of ]>q world, and ojjer
trifilis *, and ))us \e ordre of Jjes goodis is now turned up so
doun ; bi Jjc leest men tellen moost, and )>e moste j^ei chargen
not. But ne|)eles Crist seij) ^.o^lj , pat ping pat is hye to men is
abhominacioun bifore God ; and so mut it nedis be.

}3E Wednesdai Gospel aftir >e ten>e Sondai aftir Trinite.


Attendite vobis. — Luc. xxi. [34.]

Ceist techi)j in J)is gospel to flee peril of worldli goodis.
Luk telli]? how Crist sei]) a good lore to Cristene men : Be war
to ^ou lest ^our hertis ben hevyed wi]j ]jes })ree, — in gloterie, in
drunketiesse, and bisynesse of pis liif And Jiis were ful nedeful
bojje to prelatis and to comuns; for many men liggen in a
sleep to regard of goostli wakyng, and Jjes ])ree ]?ingis maken
hem dreme til \t tyme \2X \^\ ben dede, and Jjanne shuUen \€\


The clergy,
like the Pha-
risees, despise
the words of

' hen, E. ^ So E ; A includes in the quotation.

A includes the words whi — men in the quotation.

tryfles, E.

The danger of

1 86


and duty of


The efficacy of
prayer ; para-
ble .)f the im-

fynde nou^t of ]>e richesse in her hondis, and Jner hertis ben so
hevy J>at ]jei plumben doun to helle. And })US seijj Crist of j?e
day of dome, pat pat dai come ^ sudeyn upon •^ou ; and herfore he
biddi]) men wake to passe ]>e periles of J)at day ; /or pat dai shal
come as a gnare in alle pat sitten upon pe face of al pe erpe. pes
men sitten upon \q face of al \q erj^e, \2X coveiten worldis
glorie J>at is Jjerinne as a face ; and J>ei resten in )>at glorie, and
bisien hem wij) alle worldly curis. And j^is mai fallen to popis
and bishopis, fro J>e tyme ])at )je world ha]? gnaryd hem wi])
temporal possessiouns, and ojjer glorie of ]>e world.

A7id so ivake y, preiynge in al tyme pat y be had worpi to fle
alle pes pitigis pat ben to come, and stojide bifore mannis sone.
Ech man mote nedis stonde at J>e barre bifore Crist, and be
demed aftir his lyf, ojjer to blis or to helle. And, as Crist
techijj here, J)es Jree bringen men to helle. But we sleepen
and wanten bileve in alle jjes Jjree |>at Crist tellij^, for bojje
bishopis and ojjer men traveilen to gnare hem in alle j^es. And
no drede \t\ fallen foule in bileve of J>is gospel, for ellis \€\
wolden fayne be delyveryd of lordshipes Jjat \t\ ben dowid inne.



Quia opor let semper. — Luc. xviii.^ [i.]

pis gospel tellij? a lore of Crist, how Jjat men shulden bisili
preie. Luk seij) ^f^Xj/esus tolde to his disciplis pis parable, to
teche J)at men moten ever preie and not faile ^ ; and seide )jus,
\)er zvas ajuge iyi o citee, pat dredde not God, ne shainede ony man.
And per was a widewe in pat cite, and cam to pis juge, aful seide,
Venge me of myn adversarie. And bi longe tyme he ivolde not ; but
aftir he seide ivipinne himsilf A lyf V drede not God, and shame
not of man, nepeles for pis widewe is grevous to ?ne, J shal venge

' scbal come, E. - So in E rightly ; A and Q have x. ' These

words ought to be included in the quotation, but are not, either in A or E.



h'r, lest she come at pe laste and privyly anot'e me^. And pe
Lord seip, Heere ye what pe juge of wickidnesse seide. Wher God
shal not do veniaunce of his chose7i men to blis, pat crien to him
nyyt and day ? Certis, I seie to '^ou, pat soone shal God do
veniaunce of hem.

Sum men seien \2X })es prelatis bi )je popis lawe, and lawe of
J)e chapitre, ben more grevous to \t Chirche ))an was juge of
J)e citee, for \t\ cunnen summone \t Chirche, ]?at is wydowe
for J)is tyme, from 00 place to anojjer, to sooke of her moneye.
And J)us clerkis seien ^ J)at suggilare is soukyng to do wrong.
And noo doute God wole venge his peple of siche prelatis.
But we shulen witen, Jjat he preiejj wel })at lyvej) wel bi Goddis
lawe ; and ))is preier is myche betere })an wawyng of preestis
lippis, for lippis ben \t worste part bi which men synnen a3ens
God. How serven \t\ him moost worj^ili wij) })is part \z.\.
is so foule?

l3E Wednesdai aftir twelf]je Sondai aftir Trynite.


\ Cepit fesus exprobare. — Matt. xi. [20.]

pis gospel tellijj how Jesus reprovede many citees for J)er
synne. Matheu tellij> ]?at, Crist bigan to reprove citees, in which
weren done many vertues of him, for pei hadden not do penaunce,
for \q synne \2X )?ei hadden done. Woo to pee ! Coro->,aym ; woo
to pee ! Bethsaida ; for if in Tire and Sidon hadde be done vertues
pat ben don in ■y)U, longe ago pei hadden do penaunce in aishen and
hayre. Nepeles Y seie to ^ou, pat to Tire and Sidon lesse peyne
shal be don in pe day of jugenmit, pan shal be to pes two citees.
And pou, Capharnaum, where pou shall be hied to hevene ? pou
shalt droppe doun into helle : for if in Sodom hadden vertues be

* Not a very correct translation
of the 'sugillet' of the Vulgate.
Nor are the Wycliffite versions any
better, which render, the one ' stran-

gle,' the other ' condempne.'

*> Imagining the word to be a
derivative of 'sugo.'

The danger of
spiritual op-



The meekness
of Christ under

done pat hen done in pee, perventure pet hadden dwelt into pis day.
Nepeles Y seie to '^ou pat it shal be so/tere to pe lond of Sodom at
domesday pan to -^ou.

And ]jes jjree citees bitokenen jjree synnes \'^\. weren done in
hem. And interpretatioun acordi}) wi)) jje storie of bo))e sidis ;
for where God jyvejj betere jiftis, ben men more unkynde to
synne. And for J)es londis of hejjene folk my3ten be good of
))er free wille, j^erfore seij) Crist, )>at peraventure \€\ hadden do
penaunce longe sijjen. And seed of Goddis word Jjat \€\ token
was more wor]) Jjan mannis seed ; and herfore \€\ hadden more
synne to waste ))is seed ))an \q to])ir. And jif J)OU axe, €\\ Crist
wiste J)is, what movede him to preche here, and not to preche
in oJ)ir countries, where he myjte have done more good, sij) he
is God and al is his, and he may not accept persones, — we
bileve }>at ))is is so}), but God woot whi he dide Jjus, for worjji-
nesse of his kyn, or meritis of patriarkes bifore. But al }>e
Chirche shal be betere for J)is dede \-3X Crist dide, ])an ^if he
hadde convertid o])er, and lefte to preche to J)es folk. And ])us
bishopis ben more to blame, and alle J)es newe religions,
whanne ]>ei ben unkynde to Crist, ]>an ben oj^er lesse bounden.

Pe "Wednesdai Gospel aftir J)Ritten1)E Sonedai aftir


Abeuntes Pharisey'^. — Matt. xii. [14.]

pis gospel }iat Matheu telli)) spekijj of vertue of Crist, how
meke and vertuous he was a5ens malice of his enemyes.
Matheu seiJ) pat, Phariseis wetiten out, and madeji her cojiceil
ayns Jesus, how pei shulde?i leese him, for he was contrarie to j^er
liif. But Jesus, pat knewe pis, wente pe7ines, and manye sueden
him, and he helide hem alle. And he had hem pat pei shulde not
make him opynly knoivun ; pat pis were fulfillid, pat was seid of
Crist hi Isay ; Lo, my child pat Y have choseti, my loved in ivhom
' Fharisei, E.



it pleside wel to myself; Y shal putte my spirit on him, and he
shal telle jugement to hepene men. He shal not stryve, ne he shal
crye, ne ony man shal heere his vois in pe stretis. He shal not
breke a rede ^ brysid, and he shal not quenche flex pat smokip, til he
caste out juginge to victorie. And i?i pe name of him shulen
hepene folk hope.

Men expownen J>is profecie sojjeli of Cristis persone. For to
})e manheed |)at he took, alle })es condiciouns acorden ; for he
was moost vertuous man, and moost meke man of alle o|jer, sij>
he dide wi];outen defaute alle ];e dedis J)at he dide. For 5if he
were veniable here no man myjte suffre his veniaunce. He
was meke to seculers here, ))at weren unstable as ]je reed, and
meke to preestis of J)e chirche, J^at smokiden bi pride as brent
flex. But o dai of Crist shal come, in which he shal juge alle
men ; and jianne he shal shewe his mijt, whanne it nedij? not to
spare more; but 5it his mekenesse and his mercy shulen be
medlid wi)j alle hise dedis.



Ait ad fesuju unus. — Luc. xii. [13.]

pis gospel tellijj a parable, how men shulden fle averice, and
specialli preestis of Crist. For Judas fel bi J^is synne, and
bitraiede Crist his maistir, as jje gospel beri|) witnes ; and alle
)>e synne ))at preestis done, in J^e office J)at Crist haj> jovun
hem, come]? of averice of hem ; and })us \€\ ben his traitours, as
Judas. Luk tellijj |)at, On of pe puple seide to fesus, Maistir, seie
to my bropir pat he departe wip me pe heritage. For him Jjoujte
))at Crist was just, and sum part shulde he have, as freris seyn
now j)at bishopis cunnen fijte best of alle men, and it falli]>
moost to hem, si)) jjei ben lordis of al j^is world. And |)us
Macabeus " foujten, and Crist bad hise apostlis sille J^er cootis,

1 So E ; red, A

2 Machabees, Q.

Avarice should
be shunned by
all, but es-
pecially by
the clergy.



The friars
falsely assume
for the clergy
the right to
wield the tem-
poral sword.

and bie hem swerdis ; but wherto but for to fijte ? And ]?us
freris wenden in greet aray, and stiryn many for to fijte. But
sum men seyn, ])at it helpijj not but to gete hem newe martirs.
For, as J)ei seien, ech man |)at ^ die]j ])us is fulli assoilid bojje of
peyne and of synne, and )5us he fleijj streitly to hevene, and
|)anne he is a martir. Who can denye ])is ? Suppose we Jjat
})is is heresye, ]?at Crist taujte his apostlis to fi3te ]?us wij? iren
swerdis, but wij? swerd of Goddis word, Jjat stondijj in mekenes
of herte, and prudence of mannis tunge. And as Crist was
mekeste man, so he was moost drawen fro \e world, and wolde
not juge ne devide heritage among men. And jit he cowde
have do J)is best, jif it my3te have fallen to him. And jjis were
lasse perilous ))an to devide benefices, for mede of good were
more, and errour of wickide were worse. And ]>us ]je apostlis
dursten not chese Mathi, but kepten J)e chesyng to God.

And J)us seij> Crist in J)is gospel, man, who made me juge or
depariere among ■^ou ? As who sei]?, God bad me not do )>is, and
whi shulde Y take ))is office speciali .'' si|> God hajj ordeyned Jjis
lawe and office for seculer jugis. And myche more, sijj God
ha]j ordeyned Jjat clerkis shulden not Jjus be dowid, to parte \\s
dowyng amonge hem fallij? for a fendis crafte. And here
heretykes cryen, ))at ]jis gospel denie)) not Jjat ne Crist departide
l^is heritage, but he axide a questioun herof; sijj Moises, bi
conseile of God, was juge jjus of heritages. But telle J)es
heretykes how Crist jugide here, and in what forme, and whi Jje
Hooli Goost hidde Jjis jugement fro )je Chirche.

And Crist seide to hise disci plis, Se ye, and flee y from alle
maner of averice, and speciali from averice \2X stondijj in siche
jugis. For Crist my3te have wonnen myche money, jif he
wolde have jugid j^us ; but he muste have jugid ofte ]jat nei))er
of jjes partis shulde have |)is. And Crist seijj aftir j^us, pat not in
ahoundaunce of siche goodis pat a man hap, stondip his lyf, but in
\q contrarie. For men shulden in state of innocence have
lyved wijjouten sich goodis, and many men lyven betere )jat han
here nou3t of J)es, as Baptist and o]?er men, as jjes Jewis moten
nedis graunte. And so jjis is a fals principle jjat worldly men
usen to-day, — ever \& more j)at a man ha)), ever jie more wor)?
1 So E : om. A.


The rich man
who enlarged
his barns.


he is. And j)US Jjcs averouse men tellen myche J)at oon be
worjj a }50usand pound. But we tellen hem of oure bileve, )>at
Joon was betere J^an alle j^es richessis.

Crist seide to hem a lietiesse, to stire hem from averice. pi?
f eld of 00 riche man brouii^te forp pleiiteyious frtiytis, and he pou^te
wipinne himsilf and seide. What shal I do ? for Y have not to
whidir Y shal gadere viyfruytis. And he seide, \)is Y shal do ;
Y shal distrie my hemes, and Y shal make more ; and pidir Y shal
gadere alle pingis pat growejt to me, and my goodis. And Y shal
seie to my soule, Soule, pou hast many goodis put up for many
yeris ; reste, drynke and ete, a?id 7nake feestis . But God seide to
him. Fool, pis ny^t shulen Jie fendis take awey pi soule fro pee ;
and pingis pat pou hast maad redy, whois \ trowist )jou, shulen
pei be? So it fallip, whoso tresourip to him, and is not riche in
God. And Crist seide to his disciplis, Herfore Y seie to ^ou, nyle
y be bisye to yure lyf what y shulen ete, ne to yure bodi, what y
shulen be clopid wip; for^ pe liif is more pan pe mete, and pe bodi
is more pan pe cloip. And so more bisynesse shulden men have
for ))is betere J^an for ))e worse, and specialy for ]>at place where
]je soule and \t bodi shulen evere more dwelle. And ])us men
shulden gadere vertues, to fede ]?es partis in blis of hevene.
Biholde y pe crowes ; for pei neiper sowen ne repen, and pei han
neiper seller ^ ne bernes, but yt Godfedip hem ; myche more God
wole fede his servauntis. And J>us for beste jjing shulde man
be moost bisye.

pE Wednesday Gospel aftir \% fyftenJ^e Sondai aftir


Factum est in una dierum. — Luc. xx. [i.]

pis gospel is toold bifore fuUi to al \e lettre^, but marke here ;,',;>j'S;f,;^^^^^j

how sikir it is to preche ]>& gospel and leeve dremes. For freris rhTfHarsrtoth

> whoos, E. 2 So in E . the passage So iifalli\>—for is wrongly

excluded from the quotation in A. ' celir, E.

••> See p. 1/2, supra. 1



those on the
side of Urban,
and those ad-
hering to Cle-

prechiden now late a dreem a ; but Jjei cowden not rede wel,
and ])ei leften treujje of |)e gospel. And )jus ]jei han harmed
oure lond, bo|>e in men and moneie, and love of God, and
mannis frendshipe; for so myche frendship as we han lost,
shulen freris nevere licly gete a3en. And so j^e wynnyng ))at
J)ei shulden have getun for trewe prechinge of \q gospel, were
betere ]>an many hundrid J)Ousynd mark. But myche more ])ei
maden us lese ; for men J^at knowen siche journeis and dis-
pensis in money, wij? hors and harnays, seien J^at it comej? to
more, wijjouten ojjer harmes ]jat ben fallun. And noo drede
alle freris, or many, assentiden to ]jes heresies jjat j^es freris han
prechid here, to gete moneie of Jje puple. Lord ! 5if men weren
led bi witt, and wolde no more fede sich, bifore j^e rewme were
restorid of \\s harm ])at \t\ han don. For it seme)) to many
men, J^at til J)at tyme freris ben acursid ; and comunyng ^ Jjus wi})
cursed men shulde not profit to oure rewme. And dedis of
hem |)at God cursijj ben litil wor]> or nou3t to blesse. Late hem
lyve on J^er werris, and on \ex martris ])at Jiei han getun, or sille
J)er feyned indulgence ; and disseyve \q\ no more oure rewme ;
for feyned gabbingis })at J)ei heepen shulde make no treu]>e to
man of witt. Have we alle })es freris in suspect, in mater of
bileve or o]>\x; for \q\ han sowen ))us opynli lesyngis, a5ens
bileve. And no drede Clementis freris wolen as faste feyne
ajens us ; for come ])ei in anojjer lond, ))ei wolen soone assente
to Clement; and so ))ei wolden now here, 5if J)ei hopiden
worldli wynnyng. But God forbede ])at oure bileeve be led bi
sich heretikes ; J^at seien })at ])e fendis eleccioun makij? hem
newe article of bileve ; as freris jjat ben wij? Clement seyen ))at
it is ))er bileve, J)at Clement is heed of hooli Chirche j as oure
freris feynen )jus of Urban. Who shulde have hem not suspect
of heresie J)at J)ei han prechid ?

* So E ; A has comune.
^ See p. 1 66 supra.




Vb. sixtenJ)E Wednesdai aftir Corpus Christ: day.


Venit Jesus ad villam. — Makk viii. [22.]

pis gospel tellij) of a myracle, how Crist heelide a blynd man.
Mark sei|) jjat, Jesus cam to pe ioun of Bethsaida, and pei bryngen
him a blynd man, and preieden Crist to toiiche him. And Crist,
takynge pe blynde mannis hond, \a71dY ledde him out oj pe strete ;
and Crist, spittinge in to his eyen, leide upon him his hondis, and
axide him wher he saw ou'^t. A fid he lokide, afid seide, V see men
goinge, as trees, pan Crist putte efie his hondis upon his eyen,
and he began to se, and he was restorid to si3t, so pat he saw
clerely alle pingis. And Crist senie him into his hous, and bad
him go into his hous, and yf he entre into pe strete, loke he telle
710 man.

Crist fledde veyn preising, and algatis of }?is toun ; for it was
oon of jje ))ree touns ]jat Crist reprovede for her synne. And
herfore Crist ledde him out of a street of synful men, to teche
us ))at summe synful men wolen veynly take goode dedis^, and
men shulen lette to worche bifore hem, for depravyng of ])e
werkes. But here men axen comunly, whi Jesus, Jjat is al-
my3ty, helide not first fulli J)is man, si]j Jjc myracle hadde be
more. But here men taken as bileve, |)at alle Jjingis {jat Crist
dide weren doone for certeyn resoun, and for greet witt on jjer
maner. And here Crist propheciede how J^is citee was disposid.
Summe of }jis citee weren goode, and weren growynge in ver-
tues, and Jjis figuride Crist here, and lefte counfort to o\tx
men to laste in vertues, aljif \€\ done not beste anoon. And
trowe we not J>at Crist dide here dispitously or unhonestly,
spittynge in |)is mannis face to jyve sijt to his i^en. For Cristis
spotel hadde greet vertue, and was contrarie to venym of \q
fend ; as philosophris seien it is of spotil of a fastyng man. And
jms Crist 3af devocioun and vertue to })is man to preie ; and it
is honest with sich spolele for^ Crislis hond to waishe his eyen.

• om. E. 2 Gvddis, dedis, E. ' So E ; A has /ro.


The blind n
restored to




The parables

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