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herfore biddij) Petre ))Us, pat y skukn be al of oo tville in ^oure
preier. And ])is wille shulde be reulid bi resoun, and so undir-
stonding * and wille shulden bojje serve God. And )jus, as Poul
techij), J^ere shulde be oo bileve and o charite among al men ;
and Jeanne myjten ])ei preie strongliere. But now men varien
in bileve, as we seen in \q. sacrid oost, and men have made hem
a bileve of J)e popis and o))ir statis; and oon sei}) oon, and

' mescheves, G ; viescbevis, I.
So in G and I ; A has in imdirsto/uiing

- So in G and I ; A reads his.

Tliis patient
waiting shared
in by the
apostles them-

The apostle
urges to bro-
therly con-



and recom-
mends the
practice of
eight virtues,

ano})er ano]?er ; and |jus men varien in bileve. Men varien also
in charite, for oon love]? ]jat his folk overcome, anojjer ]>at his
folk J)at fi3ti}i wij) hem discomfit hem and slee hem. And J)is
discord in charite, and suyng discord in praier, mut nedis be
reproved of Crist, j^at loveJ> oonheed in jjes })ingis. And to
distrie )>is heresie, biddi]) Petre us alle be of o wille, for ellis
oure praier mut be unherd, but 3if we have goddis of Maniches,
o good god and an yvel god, to heere ))es contrarious praieris.

And Petre biddijj, aftir )jis word, to kepe ei^te vertues to
blisse. First, we shulden be suffrytig togidere ; ech have sorwe
of o|jeris yvel, and suffre injurie of anoJ)er, suppose ]?at he
wirche a3ens him. And J^us Cristene men shulden be loveris of
breperheed ; not of brej^erheed of freris, ne of brejjerheed of
gildis, but of brejjerhed in Crist and of holy Chirche oure
modir. For jjes men Jjat maken })es sectis traveilen a3ens
Cristis brejjerheed ; for Crist traveilid many weies for oonheed
of ]jis brejjerheed, and ]>es sectis traveilen fast to diversen ))is
brejjerheed; and so Jjei don a5ens Petre, ])at biddi|> to love oo
brejjerheed. And |)us men shulden be merciful, si}j ech shulde
be brojjir to o|)ir, of o fadir, and of o modir. But now j^ei ben
dyvers in kyndis ; sum ben children of Sathan, and sum chil-
dren of Belial, and sum ben children of God. But how shulden
))es comoun ^ togidere ? si|)e divisioun of bre|)eren letti]? love in
Cristendome. And J>anne men shulden be temporaly ^, and alle
suen maners of Crist, sij) Crist shulde be oure alj>er fadir, whom
we shulden nedis sue. But now j)es sectis varien bo))e in maners
and in wille, and so hem wantij? })is temperour \sX Petre techi])
here Cristen men. And jjus alle men shulden be meke, si]) oure
fadir and modir ben meke ^ and God oure fadir haj) a jerde to
beete * us, but 3if we kepen mekenes. And ]jus we shulden not
ylde yvel for yvel, for |)us done ]je fendis children ; and we
shulden not ylde ^ ivariynge ^ for wariynge, for ])us doij) k}-nrede
of Belial ; but we shulden blisse alle men, for ]jus usen Goddis
children, for in pis ben we clepid pat we han Goddis blessijig bi

' comunen, G ; comiine, I. = temporali, G. •' So in G and I ;

A includes the clause in the quotation. ^ bete, G, I. ^ ^yve, G.

'' jveryiug, I.

S E R 31 N S.


herytage ^ Seintis ))at ben in heven han fulli Goddis blessyng, I
and J)e title \2X men han by ay-lasting ordenaunce of God
passijj al mannis title ))at man mai have to worldli good. And
Jjus )jes seintis ben eiris wi)) Crist bi title of ordenaunce of God ;
and ))is is propre heritage, j^at God ha)> ordeyned bi his. And
herfore we shulden love |)e first eire Jesus Crist.

And aftir Petir jyve]) a reule to kepe Cristis religioun ; and
})is reule mut nedis passe al \&% newe reulis of ordris. He pat
wole love lyf, and see good dates in blis, constreyne he his iunge
from yvel, and his lippis pat pei speken not gile ; and howe he
awey from yvel, ajtd do he good, attd seke he pees, — for man shulde
seke pees wijjinne bitwene God and himsilf, — and matt shulde
sue pees \vij)0ute bitwene him and his neijbore. For bi J)is reule
men ben made Juste, and God lokip graciousely on hem, and pe
eerres of God ben at pe praieris of siche men, but pe face of pe Lord
is upon me?t pat dotieyvel. And |)is reule of David and Petre is
ynowj to alle men, and ech man shulde kepe \\?> reule bi
religioun of Crist. And herfore take ])0u noon newe ordre
bifore \\s reule faile to |)ee. And sijj ))es foure newe sectis fallen
in )>is reule of God, ];ei shulden leve jjis novelrie, J)at maki]) hem
turne from Goddis lawe. Alle J>es foure newe sectis synnen in
many gabbingis, boj^e in gabbing of dede and gabbing of mou}>,
ffor ]>ei speken gile to ]?er bre))eren, and wi}>drawun from hem
juste helpe. He pat studie)j more ])is matere mai see how JjIs
gabbing goijj.

And for surete of Jjis ordre seij) Petir as bileve, jjat no man
anoiep ]?is man, in J)at Jjat he suep wel Crist. Holde ])is ordre,
for it is Jje beste, and bringi]; mannis soule strei3t to hevene.
And Jjus seiJ) Petre bi bileeve ; Who is he pat anoiep ^ ■^ou, ■^if y
ben good sueris. Many men han peyne here in )jer goodis and
in \Qr bodi, and many men ben deed for maynteynyng of ri3t-
wisness, but Jiis is noon harm ne noye, but more wynnyng of
betre )>ing. And herfore sei)) Petre here, If y suffren ow^t for
ri'^t, and leve not merit )?at je have wonnen, 5e ben J^an blessid
of God. And herfore Petre tellij) aftir jjat, 7nen shulden not
drede per 7nanasse, for jif ))ei holden j)is lawe of God, Jjei mai bi

after which he
gives a rule for
Christ's re-

which the four
new sects fail
to observe.

' So in G ; A misplaces the marks of quotation utterly.
G and I ; A has anoi\^.

So in



What it is to
be baptized
into the death
of Christ,

no wey do hem harme. And ))erfore Petre biddi]) Cristen men,
Be not turblid bi J)er manas, for ]je fend movejj })es debletis to
fere Cristene men^ fro treu})e^. But Petir biddi]) aftir |>at
Cristen men shulden, stable Jesus Crist in per hertis. And
blessid be ])is reule and J>is ordir ])at alle Cristen men shulden



Quicunque baptizati sumus. — Rom. vi. [3.]

PouL tellij) in jns epistle how we shulden lyve bi lore of
Crist, for Crist taujte til his de)> how men shulden holde his
ordir. And Poul tellijj here sutilli to what witt we shulden
take Jjis. He bygynnejj and seij) ])us; Which ever of us be
baptisid iii Crist Jesus, we ben baptisid in his dep. Bodily bap-
tisinge is a figure, how mennis soulis shulde be baptisid fro
synne, for witt of Crist wole not suffre to kepe ))is figure
but for greet witt. Bodili waishing of a child is not jje ende
of baptisyng, but baptising is a tokene of waisching of ])e soule
fro synne, boJ)e original and actual, bi vertu taken of Cristis
dej). And jjus, we beti biried wip him bi baptym in to a maner
of dep. And so Cristis resurecioun was figure to us, how we
shulden lyve. And herfore seij) Poul ])us aftir Jiat, as Crist was
risen Jro dep bi glory e ojpe Jadir of hevene, and so shulden we
lyve bi })is figure in newnes of goostii lyf. And so \\?> watir
l^at we ben putte inne is token of Cristis tribulacioun, fro his
bygynnyng to his de}), and techij) how we shulden lyve here so.
pe baptising of us in ])is water bitokenej) bo}je biriynge of
Crist, and how we ben biried wij) him fro synne |)at rengnej>
in })is world. Oure takyng up of Jjis water bitokene}) j^e rysyng
of Crist fro dee|), and how we shulden rise goostii in clennesse
of newe lyf. So, ri5t as synne is rote of de|), so shulde we
kepe us fro synne after.

' So in G ; Cristene, A.

^ This sentence is omitted in I.



For 'yf zve ben made plantid to pe liknesse of Cristis dep, pan
shulde we be also like to Cristis risyng fro dej). pe first book of
Goddis lawe tellij) how erj^e is cursid in mannis werk, for erj)e
))at man beri}) in his bodi crokide to synne tiP tyme of Crist.
And, for Cristis bodi myjt not synne, jjerfore oure erjie was
blessid in Crist. And jif we ben plantid in Cristis bodi, ])an
we shulen have ))e fruyt f)at sue)). And Jjus we have in a maner
an old man and a newe man ; oure olde man is jje fleishly man,
wi|) synne and lustis ]>at suen him ; ))e newe man is a spirit,
purgid bi love and lyf taken of Crist. And Jjus seij) Poul,
pat oure olde man is dotie on cros on a inaner rvip Crist, to distrye
pe bodi of synne, pat we serve not aftir to synne. And Jjus J)e
bodi of synne of man is fleishlynes of mannis freelte, and ])is
bodi shulde be distried, and holy purpos of spirit quykened.
And jJUS sei|> Poul, pat he pat is deed to synne is justified fro
synne. pat man is dede to synne, \2X is delyverid fro ])at
synne; and generali ))at man is deed to a ]?ing, Jjat is not
quykened to jjat l^ing. And jjus it is a greet grace Jjat a man
be deed to synne, for Jeanne he mut be quykened to vertue |)at
is contrarye to synne, and Jeanne he mut be justified and de-
lyverid fro synne. And ]jus seij) Poul ))at, '^ifwe ben deede wip
Crist, 7Ve bileven pat we shulen lyve togidere wip him. For jif
|)is olde lyf be dede, and oure lyf of synne be distried, lyf of
clennes mut nedis dwelle ; and so men shulde be in blis wi))
Crist. And we shulden wite bi bileve, pat Crist tysyng ayn
fro dede men, shal never more aftir die in bodi, and dep shal not
after be lord of him. And Jjus men shulden die fro synne; and
Jjus, as Crist lyved to God, and was evermore deed to synne,
so we shulden, fro Jjat we ben risen ajen to lyf of Crist fro
oure olde lyf, and we shulden ever ben deed to syfine and lyve
to God, in liif of vertues. And pus gesse y yu deed to synne,
and lyzy?ige to God bi meene of fesus Crist oure Lord, pat man
is deed to synne, Jjat wantijj lyf for to synne ; as he is deed to
ri5twisnesse Jjat wantiJj wille to kepe it. As Jjat man lyvejj
to synne, Jjat hajj strenjjje and wille to synne, so jjat man lyvej)
to Crist, Jjat wole kepe his strenjjje to Crist,

1 in, 1.

and to rise
ajjain and live
witli Clirist.



The apostle
adapts his
-vords to the
capacity of the

He urcfes those
who had been
slaves to sin
now to become
the ser\'ants of



Hiinianiim dico propter infirmitatem. — Rom. vi. [19.]

PouL tellijj in ))is epistle here how men shulden flee fleishli
synnes, and seij), he spekip majinis lore for sikenes of |)er fleish ;
as medecine shal be shapen aftir Jjat a syke man is disposid, —
as it is not profitable to preche unto rude men subtilite of J)e
Trinite, or oJ)ir \zX \€\ cunnen not conseyve. And herfore
biddij) Crist in Matheu, }iat his disciplis jyve not holy J)ingis
to houndis, ne scatere margarites amongis hogges. pes men
in a maner ben houndis, ))at ben J)us hardid in synne |jat after
\q tyme |)at Jjei have spued \&\ turnen ajen and eeten jje
spuynge. Sich men mai tarie^ seintis, but hooli loore do]j
hem no good; and J)us special lore of God, and sad as ben
preciouse stoones, is not savorid of swynyshe men, for fleishly
lustis Jjat J)ei have.

And |)us biddij) Poul goostli, pat as pei have y)vim per lymes
to serve to Uficle7i7ies in wickidnes,for to mamtey?te wicknesse, so
pei shulden now ^'ve per lymes to serve to ri'^twisnes unto holynes,
])at is, sadnesse of holy lyf. For ivhanne y weren servauntis
of synne, y zveren free to ri-^twisnesse. He is free to a J)ing
J)at is not oblishid to j^at J)ing ; as sinful men ben free to rijt,
and just men ben servauntis to it ; as ay ])e more |>at a man
doi}) ri^t, ay Jje more he is holden |)erto, for God oblishi)? a man
more, ])e beter jjat he serve)) to God. And herfore axi|) Poul
aftir, what friiyte |)e Romayns hadde?i in po pingis ift whiche
pei shamen now, si)) );at synne made hem strange fro rijtwisnes,
and it fro hem ; for God is holden more to man ay \q. beter
))at he serve)) him. And ))us sei)) Poul ))at, pe cnde of syn?ies
is \q worste dep of alle o\\v. And si)) a ))ing shulde be preisid
or dispreisid bi his ende, ))es synnes shulden algatis be fled ))at

' tar ten, I.



leden a man to siche an ende. But now, whan y ben delyverid
fro sy7me, and viaade servauntis to God, •^e have "^oure fruyte hi
to holynes, and^ ^our eende ay-lastyng lyf. And bi |>is may
men see how good it is to serve God, for aye j)e more ))at a
man serve)) him, ay ]je more free he is, and ay })e lasse J)at men
ben holden to God, ay \q more bonde \€\ ben. And jif a
mannis holynesse encrese, he resceyve)) jje more goodnesse
of God, and jif a man serve werse to God, God 5yve]) lasse
of his grace. And \w.% he ]jat ha]> more grace of God is more
endettid for more jifte. And ])us seijj Poul soJ?ly J)at, pe hire
of synne is dep. And jjus seij) Austin Jjat a man servi|j to God
in suffrynge of peyne for his synne a. But grace of God, jjat
a man ha)) here, is ended bi ay-lastinge life. And so ))is grace
))at God jyve)) is )>is lyf wi))Outen ende. But al );is is groundid
in grace of our e Lord fesus Crist.

And here men douten comounli, how ))at men serven to God,
sum in doing as \€\ shulden, sum in suflfring as ])ei shulden.
Herof it semej) to many men, ))at men ))at ben dampned in
helle serven as myche and as justli as seintis ]>at ben blessid
in hevene. But here men seien )>at bi dyvers resouns ))es two
men serven to God. But just men serven medefulli, and
dampned men a3ens \qx wille ; and so her services ben not
even, but of ful divers kyndis.



Debitores sumus ?ion carni. — Rom. viii. [12.]

pE apostle telli)) in ))is epistle how bo))e oure bodi and oure
soule shulde be shapid to serve oure God, after his wille and
his lawe. Poul bigynne)? on })is maner ; We ben dettours to pe
spirit, but not dettors to pe fleish, jjat we lyven after )je fleishe.
And here men taken comounly, ))at man is dettoure to J)ree

* So G and I ; A reads in.
^ S. Aug. De Agone Christiano, cap. vii.

The apostle
tells us how we
are to sen-e

Man is a
debtor in
three senses,



but is under no
obligation to
seire tl>e flesh.

Two contrary
' winds," or

kyndis. First and moost to God of heven, ])at is a spirit,
as Joon telli)? ; and of jjis dette and of Jjis spirit spekij) Poul
in |)es wordis. And so, si)) ^ )?is spirit is beter ]jan man, man
shulde love ])is spirit more ])an ei]jer ^ of his two kyndis, to live
as his spirit wole. And so a man shulde bow his spirit to
obeishe to |)e spirit of God, and do what God wole })at he do,
and })an he 5eldijj J)e first dette. Aftirward, man is in dette
to his owen spirit to do it good ; and jif he do harm to ))is
spirit, he rennejj in dette to himsilf. So a man |)at reuli)) his
lyf aftir \& lawe Jjat God ha|j 30vun him, paiej> his dette, bojje
to God and to his owen spirit, as God wole. pe Jjridde tyme,
man shulde be dettour to his fleishe, j^at is himsilf. And Jjus
seij) Poul, ])at nevere man hatide his owne fleish. If he die
for love of Crist, he trowi}) to profile to his fleishe ; and jif he
fede his fleish to myche, he erri)) and wenej? to do it good ;
but yi he failij? not fro comoun love, bi whiche he lovej) kyndly
his fleishe. But man shulde love ]je secounde spirit more ])an
he loveJ) his fleishe, for he shulde not love his fleishe but to
serve beter his soule. And jjus man Jjat passij? ))is love hatij?
in a maner his fleishe.

And herfore seijj Poul here, /a/ we ben not dettid to pe fleishe,
pat we lyve after pe fleishe. For jjanne we maden \& servant
maistir^, and a3ens \q lawe of God we loveden more ])at he
love)) lasse. And whoever ])us reversi)) God, and chaungi)) in
love ))e ordre of kynde, God mut nedis reverse him, and resoun
turne)) his love to hate. And to ))is witt sei)) Poul aftir )?at,
5z/"3^ liven after yur fleishe y shulen die, anentis 30ure soule;
for goostli de)) \zi falli)) to man is wanting of grace to come
to heven. And herfore sei)) Poul aftir, ))at 3if y slcen bi '^our
spirit pe sinful dedis of -i^our fleishe, patme y shulen goostli lyve.

And ))us, for mannis wandring is unstable here, Poul telli))
of two wyndis bi whiche man is moved here. And ))es wyndis
mut nedes lede a man to contrarie endis. Sion men ben led
bi Goddis spirit, and ))is come)) fro above, and ))us ben Goddis
sones led, even to \q blisse of heven. pe secounde spirit is
fleishli, and so it mut be er))eli, and come bine))e fro ))e fend ;

' and, for, G, I.

^ So in G ; A and I have o\>er.

])€ maUtir. I.




and J)is ledij) \e fendis sones even to )je peyne of helle, and ))is
wynd shulden men flee. Loke bi what lore men lyven and
))erbi maist ))OU knowe Jjes wyndis. And })is move]? many
men, how })e wynd of Goddis lawe shulde be cleer, ffor
turblenes^ in ])is wynde mut nedis tuible mennis lif. And
)>is wynd is spirit of service, and makij) man drede as servaunt.
And herfore sei)) Poul aftir, pai y have not take pe spirit of
service ayn in drede, hut y have take pe spirit of grace, to take
^ou to Goddis children. It is knowun to trewe men, Jiat bifore
J)at men weren Cristen, ]?ei serviden in drede of soule to J;e fend
and many synnes , but fro J)at \t\ weren Cristen men, and suen
in lyf Jje scole of Crist, \€\ ben taken to Goddis sones, and in
him crien, fadir , fadir . And pe spirit of God ]janne berip witnes
to man?tis spirit, pat he is Goddis sone. And ))is is a faire title ;
for 32/" we J)us ben Goddis sones, we ben eires of Go<l, for we
ben eires of God, and togidere eiris of Crist.

It is knowun of bileve })at Crist is kyndely Goddis sone, and
si]j Crist is man wi]? J)is, Crist is also mannis brojjir. And bi
medeful suffryng of Crist man ha]> title to come to blis. For
nojjing lettij) jjat ne \>q heritage is comen to many bre}>eren,
but for takyng J)erof from o bro))ir to anoJ)ir, and make jje first
eire pore. But ])is is not in ]je blis of hevene, for Crist ha])
fulli })e heritage, and bi him alle his bre];eren, and noon of hem
ha}j lesse herfore, but oon help!]? ano])ir in joie. And ])us
alle Goddis sones ben eiris of God in sum maner, Crist as
kyndely Goddis sone, and his brejjeren as sones of grace.

On nin)>e Sondai aftir Trinite.


Non simus concupisccntes malorum. — i Cor, x. [6.]

PouL telli}) in })is epistle how men shulden flee fyve synnes,
as it was tau3t in J^e olde lawe, bi fyve figuris ])at God made.

troubiliiesse, G ; troublenesse, I.



chosen people,

warns the


to shun certain


as 1. covetous-

ness :

2. idolatry ;

3. fornication ;

Christ; of
which sin the
four sects are
guilty ;

Poul biddi)) at \>q first J)at Cristen men coveite not yvcl J?tngis,
bi yvel desires, for ])is is rote of o|>ir synnes. For bojje Adam
and Eve synneden bi ))is coveitise, for bi Jjer unskilful desire
J)ei coveitiden to ete of ])e appil, and wenden ])at it hadde be
good for hem ; but |jei erriden in ]jis coveitise. Poul biddi]>
aftirward J)at a man shal not be made a vv^orshiper of fals
goddis bi siche wickide coveitise, as sum men in \q olde lawe
made a calf j^er god. And )>us sei]) Poul aftir, })at sum men
of |)e olde lawe synneden fouli in \\s synne, and ]?us in many
ojjer synnes. \>e puple sate to ete and drytike, and pet risen after
to pleye ; for wantonesse in siche wille, )?at is misturned fro
Goddis wille, bringi)) in oj^ir synnes, and makij) man out of
bileve. And Jjus al })es newe ordris coveiten bi wrong desire
strange patrouns, or oJ)ir ])ingis Jjat bringen hem in wrong
bileve. And |)us it semej? ]jat many men of j^es sectis ben
heretikes, for \€\ worshipen falsly jjingis ajens Goddis wille ;
as Poul clepi)> averous men, J?at loven to myche worldly goodis,
servytours of mawmetis, and J)is is open heresie. And Jjus may
trewe men renne bi many synnes )?at now ben usid.

pe jjridde tyme biddi]) Poul, pat men shulden ttot do forni-
cacioun, neij^er bodili ne goostli, for God mut venge for \t%
bojje. And jjus in ])e olde lawe God vengide fornicacion, atid
killide foure and ttimtti pousand in day, as Poul telli}>. But
Poul levej) a |)Ousand of }>es, oj^er for ]>is |)Ousand weren saved,
or for ojjer cause ]>at we knowen not. But ay stondi]) \q treul)e
of Goddis lawe in Jje forme Jjat Poul tellij) it ; for who so killij)
foure men, he mut nedis kille jjree. pe fourjje tyme biddijj
Poul, pat we tempte not Crist, as sum of hem temptiden him, and
pei perishiden hi eddris. And )>es men tempten Crist |?at loken
as beestis to his cros, and wrappen hem silf in lustful liif, and
suen him not in his peyne. And Jjus al J>es foure sectis, J)at
forsaken Cristis rule and maken hem a newe rule, to loke wher
\-sX rule were better, tempten Crist ful falsly, and ))us ]?ei perishen
bi ))e olde eddir. And })is tempting seme)? more grevous J)an
was |)e to|)ir temptyng in figure. For \t children of Israel
grutchiden for hem wantide water, but }?es newe ordris, now
aftir more kyndenes of Crist, hadden plente of wisdom ))at
Crist jaf hem for to drynke, but jjei grutchiden ajens ))is water,




and drunken podel water of ]je canel. And resoun dampnej)
more ])is tempting ])an \e. tojjir in desert.

pe fyvejje tyme biddijj Poul, pat ive grutche not a'^ens God,
for worldli desire ne fleishli, ne for peyne f>at we suffren ; but
be we paied of Goddis sonde. For pe book of Moises tellijj,
/>at jnany men for siche grntching weren killid, bi God and his
angel, bifore J)ei camen to lond of biheste. And as hem wantide
\e bihi5t ende to Jje children of Israel, so J^es grutchers muten
wanten blis ))at God haj> bihijt to his. And |)us grutchen men
to dai a^ens |)e ordenaunce of Crist, and shapen hem a newe
reule, as if \€i leften Crist for a fool. And ))us in jjes fyve
figuris many men licly suppose, ]jat moo perishen in tyme of
grace bi ]>es fyve synnes |3at rengnen now, ))an diden in \q olde
lawe of \e children of Israel.

And 3it Poul sei|) here, pat alle pes falUden in figure to heju,
for to teche ]?e Chirche aftir to fle to synne as J^ei diden. And
herfore seijj Poul aftir, pat pes ben writun to oure snybbyng, in
to whom pe endis of pe worlde ben covien. It is knowun of bileve,
\2X ny5 jje ende of ]je worlde jje fend tempti)) man faster ])an
he dide in \e bigynnyng, for Jje shrew is more envious, and
dredi)) him of j^e day of dome. And Jjerfore God ha}j sent
a gracious remedie to oure helpe, ])at we have a good lore of
ensaumplis ]jat have bifallen, boj^e in ])e olde lawe and \e newe ;
and in J)es shulden we studie, and leve fablis and newe reulis,
for J)ei helpen not but to flee hem. And jjus, 5if we {^enken
wel of ]?e worldis ))at weren bifore, how strong and faire men
weren Jjan, and how )>e fruytis weren ]?an good, and now is al
turned up so doun, and jit we have helpe of Crist bi his lif and
his lymes, we shulden herfore leve ]jis world, and desire more
\q blis of heven. And herfore seij) Poul \iext,pat we ben po
ilke men iti tvhom pe eendis of former worldis ben comen. And
]jus jjer weljje faili)? ; for siche j^ingis muten nedis faile in \qx
eende, bi wey of kynde. And herefor sei|? Poul aftir. And
pcrfore he pat gessip he stonde, se he warly pat he falle 7iot.
For bo)je we ben now more feble, and enemyes tempten us
more sutilli, and jjerfore we shulden be more ware, and sue
Crist more bisili.

And, for it is nede here men to be temptid many weies.

We, near the
end of the
world, whom
the devil con-
sequently as-
sails more
fiercely, have
the advantag^e
of a great store
of examples.



The apostle
endeavours to
stir up in the
Corinthians a
feeling of jjra-
titude to God
who had
brought them
from a false to
the true reU-

jjerfore Poul telli|> what tempting man shulde flee in al weies.
Sum is tempting of man, and sum is tempting of j)e fend. He
is taken in mannis tempting, whos soule is temptid of ony
enemy , and ojjer he ajen-stondi}) |)is tempting, or elHs he risi]?
soone of his synne. And })us was Crist taken in temptyng,
for he hadde it boj^e in bodi and in soule ; and ))an Jjis tempting
toke him as a suget to J'is tempting. But Poul biddij) o|3er
a3en-stonde it, or ellis soone arise fro falling, pe fendis tempt-
ing is ])anne, whan it is so hardid in man, Jjat it leve)) him
never til Jjat he be brou3t to helle. And so ech man ]jat is J^us
temptid is a fend, as ben jiei ))at he goij? to. And man shulde
trow bi bileve, J)at non mai have ]?is fendis tempting, but jif

Online LibraryJohn WycliffeSelect English works of John Wyclif (Volume 2) → online text (page 31 of 39)