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wittily Jjat Crist is boj^e God and man, for ellis he myjte not Jjus
be meene. A mediatoiir niiit have hvo partis, and acord in
resoun wij) hem bo]5e ; and %\\ ))es partis ben God and man,
Crist mut nedis be J)es two ; and sip per is hut oo God, Crist
mut nedis be almy5ti. And so Crist mai jyve |je newe lawe,
and suspende sumwhat of ]je olde ; and sif) he mai not con-
trarien himsilf, his law may not contrarien his bihestis.

And herfore seij) Poul aftir, pat God forbede pat pe lawe be
ayns Goddis heestis, for jjan God reverside himsilf. Poul techi)^
aftir how nedeful was Crist J)is mediatour, sij> Jje olde lawe
brou^te not man at ]je fulle to be rijtwis; for ))an o doyng of ])is
lawe shulde justifie mankynde; and |)an )jis lawe shulde be
over myche bi every part \2X sued afdr. And herfore sei]? Poul
]jus, — pat "^1/ lawe were '^ovtin pat my^te quykene of himsilf, sopli
of lawe were ri^t groundid. As 3if Poul wolde seie Jjus, over ])e
olde lawe })at was 50vun mut come a man to make asse]>, and
))is mut be bojje God and man. Bui pis lawe concludid yse\, pat
al mankynde ivas undir synne ; and bi occasioun yvel taken was
synne agreggid bi lawe. And )je blessid eende of al J)is sorwe
was conteyned in Jesus Crist, pat hiheeste maad to Abraham
shulde be •^oznin of hileve of him. So |)at, jif men bileven in
Crist, and maken a knott of ])is bileve, J^an Jje biheste jjat God
hajj bihijt, to come into j^e lond of liif, shal be 50vun bi vertu
of Crist to alle men j^at maken })is knott. And here mai men
opynli see how myche Anticrist is to blame, Jjat after Jje fre
lawe of Crist 5yve]5 ano))er contrarye lawe ; for it lettij? keping
of Cristis lawe, and putti]) men fro fredom of Crist.

Whose media-
tion brings the
wliicli the law
could not give.



The apostle
exhorts the
Galatians to
walk in the
spirit, not in
obedience to
the flesh.

He reckons
works of the



Spiritu ambulate. — Gal. v. [i6.]

In {)is epistle techijj Poul how wey-ferynge men )jat lyven here
shulden go \t strei5t wey jjat ledi]) men to \q blisse of hevene.
Poul supposiJ> at })is bigynnynge |)at man haj> two partis, \q
which ben f>e spirit and \t fleishe ; and \€\ have divers lawes,
and divers weies and endis, bi which \€\ leden men in ]>is lyf ;
and ))us Poul biddi]) men, Waundre in spirit, and do not f idle
desires of pe fleishe. pat man wandrijj in spirit, whos spirit is
led bi ]je Holi Goost, and hevy fleish of man ledijj him not
doun ]>e weye to helle. And Poul sei]? here wisely, J)at men
shulden not do fulli jje desires of J^er fleishe, but sumwhat |)ei
moten nedis do, as mete and drynke and reste of man we
muten nedely taken here ; but loke Jjat J)is be reulid bi resoun,
J)at jje fleish have not )je maistry. For pe fleish coveitip aynpe
spirit, and pe spirit ayti pe fleish. And jjis is so)j to undir-
stonde, — Jje fleish, wi)) his strengj?is Jiat ben unchastisid ^ bi J)e
resoun of ]je spirit, as it is led bi Goddis spirit,— and to ^ undir-
stonde mannis spirit bi \& resoun jjat is |5us led^; ff"or ]jus fleishe
coveiti]) dounward and {)is spirit upward, and |)us ]>q fleish
coveiti]) to drawe \t spirit after his desire, and \e spirit coveitijj
a5en to drawe pie fleishe after his desire. But man ))at pus con-
trariej) himsilf mut nedis be undisposid bi synne ; and so, whan
men ben led bi resoun, jjei done not al Jjat jjer fleish wole, A7id
y/y ben led bi spirit, y ben not ufidir pe lawe, sij> oonli \€\ ben
undir {le lawe j^at \q. lawe biddi)) punishe for \qx synne. And
]>us, whan a just man is wrongli punishid, his charite beri})
him above jje lawe.

And for to make Jjis beter knowun, Poul rekene)) seventene

' So G and I ; tmchastid, A. ^ om. G. ' So in G ; A has bi

resoun ])at it is \>i/s led. I reads, and by undirstondinge mamiis spirit bi ])e
resoun ]tal it is led ])us.




fleishly werkes, and twelve werkes of |je spirit, to flee \>e first
and sue ]je secounde. ]V werkes of pe fleish ben opm to man, as
ben fyve |>at Poul tellijj first; — as oon \'s,/oniicaa'outi, as whanne
a man deli]) wi]j womman, and nou})er is bounden by matrimonie,
and )jis lechery is knowun. Unclennesse of ))is synne stondij)
in unclene sheding of mannis seed, however it be done. And
fleishli men knowen how \e {jridde synne of J)is kynde stondi|)
in iinchastite, as ben unclene kissingis and unclene touching of
folc. pe fourjje synne is, generaly, \q comoun kynde of lecherye,
on what manere J^at it be done; and jjis hajj many knowun
partis, pe fyfjje synne, j^at sue]) of Jies, u service of maivinetis ;
for wymmen ^ drawun ofte men to worshipe her fals goddis ;
and bi )>is synne was Salamon drawun unto mawmetrie. And
in ))is cercle of ])es fyve turnen men bi leccherye. pe sixte
werk of leccherie is venefice, Jjat is J)anne done whan men usen
experimentis to geten ))is werk of leccherie. And ))is is done
on many maneris, as men knowun Jjat usen it. pe sevenjje
synne aftir ])is sixte is enemyie of contrarious partis, whan
o part letti)) })e lust jjat is coveitid of anojier, and |)us rengnen
enemytes bojje bitwene men and wymmen. pe eijtijje synne is
strf, ])at springi}) of ))es former synnes ; for of leccherie come]?
stryves and chidingis in wordis, bo])e in men and in wommen,
about many maner goodis, as ben fairnes and o))ir goodis bi
whiche leccherye is nurishid. pe nyn))e werke of J)is synne ben
envious wordis, as sclaundris and o))ir shrewid wordis, ))at comen
ofte of fleishly synne. And of J^es come]? J)e tenj^e synne, jjat is
wrappe, of man or womman. For ofte after jjes nyne synnes
come]? wille to be vengid; and }ns wille is ofte shewid bi
shrewid signes in \q face, pe enlevenjje synne, \2X come]? of
J)is, ben maner of stryves ])at suen after, in wordis or in ojir
contynaunce of folk, for to venge hemsilf. pe twelf})e synne is
dissenciouns, whan men or wommen maken part for to venge
hemsilf, more ))an God vengi]? him. For God mut suff"re
mekeli, and at J^e last take ful veniaunce.

pe ))ritten);e synne of fleishe ben sectis, as we mai now see of
foure sectis })at ben now broujt in, aftir })e secte of Cristis ordre.

' So G and I ; womman, A.

' Sects' the
work of the
flebh ; applica-



tion to the four
sects before
spoken of.

Twelve fruits
of the Spirit.

And no drede jjes newe sectis comen in for defaute of love ; for
unite of Crist our patron, and of his reule, shulde distrie ]>es
sectis. pe fourten}ie werk of fleishlynes ben emyes, \2.t comen
ofte to siche sectis among hemsilf, and also to men )?at speken
ajens hem. And J>us ]>es sectis wolden have propre goodis, })at
is a5ens charite ; and J)us \e\ quenchen good love jjat shulde be
in holi Chirche. pe fiften])e werk, jjat sue]) after, is mansleynge,
J)at come)) ofte, bo))e in |)es newe ordris, and bitwen part and
part, pe sixten})e werk, |)at come)? after, ben drunketiessis, bi
felowshipis, for j^e fend stirij) men to make hem glade J)us out
of mesure. pe seventen))e synne ben etingis togidere, as eerly
diners and late sopers ; for ])es fallen to siche felowshipes, and
many unresonable wordis. Many siche werkes comen of ])e
fleishe, |)at leiten men fro pe rewvie of heven. And so, jif J)OU
studie wel, ])es newe sectis disturblen rewmes ; and herfore |)es
paynim princis wolden have oonheed in bileve, and oonhede in
mennis hertis, for ellis J)e comynte wolde not stonde. And
herfore have men spoken so myche of ])es foure sectis of Jjc

Poul telli]) aftir of twelve fruytis, \e which spryngen of J?e
spirit, pe ^x'sXfriiyte is charite, and ])at conteyne)) al good, as
Poul shewid in anojjer place, bi sixtene condicions j^erof. pe
secounde fruyte of ])e spirit is, ))at men have joie togidere. Oon
joie}) of anojjeris welfare whan ))ei acorden in Goddis lawe.
And ))us J)es foure newe sectis have Jjer joie in variyng, and ])at
oon is oppressid |)at he myjte conquere Cristis secte. pe ))ridde
fruyt of jje spirit is pees, |)at contrariej) jjes stryves, and ])is pees
shal be in hevene where Cristis secte shal be clene. pe four|)e
fruyte of ))is spirit is pacience, J)at men shulden have. For Crist
bi sovere}'ne pacience groundide his sect, and fordide ojjer.
But as })e fend haj) brou5t in sectis, so he ha]? broujt in stryves ;
and jif a man telle jjis gospel, Jjci seien ))at he disturbli}) rewmes,
as |)ei puttiden upon Crist J^at he disturblide |)e rewme of Jude,
bigynnyng at Galile to })e citee of Jerusalem, pe fift})e fruyte,
and \q sixte, ben betiignik atid goodnesse. Benignite is hete of
love, bi which a man wole make his bro]jir bote ; and goodnesse
is a beem of ))is, bi whiche a man profiti}) to his bro})ir in hav-
yng of worldly goodis by good mesure for l^e soule.



pe sevenjje fruyte of J)is spirit is lo7ig lasting in vertues, for ))e
droppe persi}) ))e stone not bi oones, but by longe lastinge.
pe eijtijje fruyte is honemesse ; whan man speki]> and doij) good
bi J)e forme of Goddis lawe, and not bi rancour ne envie. pe
nynjjc fruyt of ))is spirit is \t treupe, Jjat men shulden kepe,
not oonli in bileve of God, but up ]jat it profitij? to his bro)jir;
as J)at man were a traitour bojje to God and man, })at sij
a peril come to a puple, and hidde it and nurishide it. pe
ten|)e fruyte is temperoure J^at man kepi|) in his lyvynge, bojje in
noumbre and in spensis, and o))ir Jjingis Jjat profiten to folk.
And here men ]>enken J^at J^es sectis fallen in \\& temperour, and
])ei disturblen rewmes bi J)is defaute ))at Jjei maynteynen. pe
enlevenjje and Jje twelfj^e fruyte ben, contyneiice and chastite.
Contynence suffri]> wi])inne strif of mannis fleishli lustis, but it
kepijj fro outward werkes ; and chastite kepijj from boj^e. pes
twelve fruytis ben ful ripe in blisse, as Apocalips telli|j; — and
lawe of God r ever sip hem not, sijj God lovej) hem algatis. And
pes pat ben on Cristis side have done on crosse her fleish wip
synnes. pan is mannis fleish done on cros, wa]j what vicis ever
]?ei ben, whan his fleishe is so punishid jjat it mai not wandre in



Spiritu viviinus. — Gal. v. [25.]

PouL telli[' here more speciali how men shulden flee perils
of synne, and supposi}' his former wordis how |)at men shulden
lyve bi spirit, and biddi|>,/rt/ •^if we lyve bi spirit, iva?idre we
here bi spirit and be we not made coveitous of vein glorie, stirynge
to ivrappe togidere in havynge envie togidere. And 5if J)is mande-
ment of God were wel kepte of ech persone, al synnes weren

'^ From this point to the end of have the assistance of the MS. E
the epistle sermon for the twenty-

first Simday after Trinity we again

have the assistance of the MS.
(Douce 321).

Apoc. xxii. 2.

The apostle
again urges
tliat men
should Hve
according to
the Spirit,



and admonish
the erring
mildly ; which
precept is
broken by the
two popes,

and nourish a
humble spirit.

exilid, bo|)e of puplis and of persones. pe first cautel of ]je
fend, bi whiche he disceyve|) men, is to stire hem to vein glorie,
for in ])is he himsilf was disseyved. And ))us he castij) many
meenes to coveite siche heynes. Alle batailis and stryves
spryngen of |)is cursid roote. And j^es men, of }<is veyn glorie,
lyven not bi ]>q Holy Goost ; but jif })ei lyven spirituali, jjat is
bi J)e wickide spirit ; and })us lyven J^es newe ordres, bi coveitise
of vein glorie. And herfore printe^ we mekenes instede of
])is coveitise, and |>anne we wandren surely, bi J)e wey ]>2X Crist
haj) taujt

And ))us biddij) Poul aftir; Briperen, y/ a man be bifore
occupied in ony trespas, to God or man, y pat ben spiritual
enforme pis man in spirit of softnes. And jjis lore leven |)es
popis, whan J^e ton fijtijj wij) \q to|)ir, wi)> jje moost blaspheme
lesingis j)at ever sprong ^ out of helle. But \€\. weren occupied
bifore many jeer in blasphemy, and synneden ajen God and
his Chirche ; and J)is made hem to synne more, for an aum-
blynge ^ blynd hors, whanne he bigynne]> to stumble, he lastijj
in his stumblynge til he cast himsilf doun. And Jjus men
of Jjes newe sectis, fro \t first to \t last, procuren de]j of trewe
men \2X tellen hem even Goddis lawe. Lord, where Jjei lyven
spirituali, and techen men bi softe spirit ! Certis )ns is craft
of that spirit Jsat compassi]) here erjjeli men, to loke how he
mai tempte hem, to putte hem fro Goddis lawe. And jit
blyndenesse of Cristene men makij)* hem to sue ))es spiritis.
And ))is shulden spiritual men done, and ]jenken on \qx owne
freelte, how myche wor|> it were to have helpe whan men ben
te7nptid in hem silf And Jjus oon shulde helpe anoper, bi meke-
nesse and pacience, whan he is temptid of J^e fend to pride or
ire or oJ)ir synne; and his bro))ir shulde here him up ajen, for
tyme ])at he is temptid.

And pus men shulden bitwene hemsilf y«^//<? love, })at is
Cristis lawe. For y/ onjy gesse pat he be ou-^t, pe while he is
710'^t but a shadowe, pat man disseyrep himsilf. And in ]jes
wordis ]>at Poul spekij? mai men see how God is substance of
alle maner of creaturis, and ^ so \€\ ben nojt to God. pe spirit

^ aumhlynde, E. ' So in E ;

* puUe, E.
A has maken.

sproftgen, E.
So E ; om. A.



of man is made of God to ymage and licnesse of him, and he
may kyndeli turne fro God, and |)anne he is nou5t bi synne.
And so Poul techi]) aftir, J^al ech shulde prove his oivne zverk,
whejjer J)at he ha]) do ]?is werk after ])e comandement of God,
and pan he shal glorie of himsilf and not of bede men, ne worldly
power. For tyme shal come pat ech shal here pe charge J^at
God ha]) beden hem to do. But 3it, aftir })e lawe of Crist, ech
man shulde helpe his bro])ir, ou])ir bodili or goostli, for })us is
ech man chargid of God. But as men helpen not })ing of
noujt, but 5if ])at ])ing have beyng first, so man helpi]) not his
bro])ir, but 5if he helpe himsilf first.

And herfore biddij) Poul here, ]>at ])is ?uan pat is enformed
shal comyn zvip his etiformer in al maner of goodis, bo])e bodili
and goostli, for })at mai oon do to ano})er. And ])us, jif freris
disseyven ])ee, a5ens bileve of Goddis lawe, jit helpe hem goostli,
and withdrawe from hem worldli goodis, for ])us ])OU doist hem
myche good, and drawist from hem ])er sinful lyf; as God
doith good to many men, takynge from hem worldli goodis.
And among blyndenesse of ])e world J)at ^ is oon newest brou3t
in, ])at ])es newe sectis holden not })at a man doi]> hem good
but jif he 5yve hem worldli goodis, al jif he do hem harm in ])is.
And here men speken to })es sectis, ])at sij? ]>ei, bi lawe of
charite, taken goodis fro seculer men, and jyven not so myche
ajen, whi shulden not lordis love hem ])us, sij) J)ei seien ])at })is
is love, and hem falli}) bi Goddis lawe to ben pore, and lordis
riche ? But Poul sei}) to ])es ypocritis, pat pei shuldeft not wil
pus erre"^ for however ])es ypocritis seien, God wole not here
be scorned, for resoun of Goddis lawe moot algatis be fulfillid.
For o])ir man shal lyve bi Goddis wille in doing good, or
suflfryng peyne.

And })us sei}) Poul aftir, \2X certis what werkes a man sowip,
po werkes shal he repe, in reward J)at God mut jyve. For he
pat sowip in his fleish, lyvynge bi fleishly desires, of his fleishe
shal repe peyneful corrupcioiin, but he pat sozvip in spirit, of his
spirit shal he repe aylastyng lyf He sowi]) in fleish or in spirit,
J)at lyve}) aftir fleish or spirit. And })us stire}) Poul aftir, pat ive

» })!S, E.

^ ivilleii \>us to erre, E.

friars are to
be helped
spiritually, by
from them our
worldly ^oods.

As men sow so
shall they reap.

A a



The apostle
insists on tlie
communion of
saints in joy
and sorrow.

do good and faile not, for in his tyme shulen we repe, and not
faile for evermore. Men ))at God ordeyne]? ^ to blis, aljif ))ei
fallen ofte here, 5it sum maner J^ei holden on, and don sum good
to holi Chirche. And herfore concludij) Poul, /a/ we do good
pe while we have tyme to al maner of men, but moost to homely
men of bileve. It is often seid bifore, Jjat Crist dide good to
al J)is world, bojje to heven and to helle, and biside to al ))is
world. And so men ])at shulen be saved ben laborers in Cristis
werk, and profiten bi vertue of Crist to al ]>is world, as Crist
dide. But ^it ]jer is diversite in helpyng of men in Jjis lyf ; for
})es ]?at treuly holden bileve and shulen be blessid for })er work,
ben homely men of Goddis hous, and holden wel Cristen mennis
bileve ; but Jjes ypocritis ))at feynen ))at |)ei suen Crist and ))er
patrons, and jit jjei suen })er goostly enemyes and done ^ con-
trariousli to Crist, men shulden not helpe hem so moche as
trewe men in Goddis cause.



Obsecro vos ne deficiat. — Eph. iii. [13.]

PouLE telde in \q nexte epistle how ech membre of holi
Chirche shulde helpe to ano})ir membre, as ech man shulde
helpe to oJ;ir ; and so jjei shulden here lijther, and algatis
beter come to hevene. And f>us Foul preiep Ephecians^ to
faile not in his peynful travailes. For sij) his traveilis ben good
to hem, and he tristi]> in Jesus Crist, ]jat he shulde performe
|)es peynes, and jjus glorifie holi Chirche, \fs, folc weren to
myche foolis jif \€\ failiden in ])es peynes, )>at is to seie, jif jjei
failiden to joie of hem and helpe of hem. For Poulis tribu-
laciouns ben taken for good of pes folk. And ))us, as Poul love)>
hem, shulden j^ei love hemsilf and him.

And J)us for lastyng in pis peyne, bo])e to Poule and to \t%

' So E ; ordeyned, A.

gone, E.

Epbesians, E.



folk, Poul bowid ofte his knees to pefadir of Jesus Crist ; and
of \\% fadirheed is navied al opir in hevene and erpe. 3if we
speke of fadirheed Jjat is trewe and not fals feyned, ))at mut
have o bigynnynge, j^at is fadirheed of \q first persone. Al
kyndely fadirhede of er|)e mut nedis come of j^e Trinite, and
so of J^e first fadirhede, ))at is wel to al ol>er. Al goostli fadir-
heed, of jjat^ Jjat ))e Trinite is fadir of men, springi]> of ))is
fadirheed, bi which God fadri]) his Sone. And })us, jif men
clepen sojjli o})er men to be \tx fadir, Jjat fadirheed mut nedis
come of fadirheed of ]je first persone, as good men seen ^ here
J)at J)e Trinite is })er fadir. But feyned fadirheed of jje pope,
and newe fadirheed of ))es abbotis, 3if )>at it be falsly feyned,
is groundid in Jie fadir of lesyngis.

And for love of J)is eende, Poul preiejj |>us to God ; pat he
lyve to pes/olc, aftir pe richesse of glorie, vertuefor to be strengpid
bi his spirit into pe ijiward man, pat Crist dwelle bi bileve stably
in per hertis. And here ben two trinites ; }je first trinite unmade,
and J)e toJ)ir trinite made, )>at is fei]), hope, and charite. And
to preie )jus for J?is trinite is beter preier ])an for worldly jjing.
And bi jjis power of siche 3iftis is God seid riche wijjinne ; and
})is passi)) al worldli richesse, for jjis power mai not faile. And
J>us shulde men be rootid and groundid in charite, for to take ivip
al seintis which is pe brede, and lerigpe, and heynes, and depnes,
bi which God ha]) siche names. And here many greet men
undirstonden bi ])es foure wordis diversly. But sum men
J)enken jiat Poul meene}), \2X God ha]> )?es foure names bi foure
divers resouns ))at shulen be knowun fuUi in blisse. So \2X
Goddis brede is myche shewid by brede of God in creaturis ;
and Goddis leng|)e is also shewid bi aylasting of hem ; and ])e
heynesse of God is his excellence above creaturis ; and \q.
depenesse of God is makyng of alle creaturis, fro bodily jsingis
})at ben made to J)e last goostli creature, pis shulen we fuUi
knowun in hevene, but here we blabren it as blynd men.

And bi J)is, "^e shulen knowe pe above-passing of charite of Crist
})at passijj al cunnyng here. And ))us bi ))es foure branchis
here men tellen of charite of Crist. For Crist lovede bo))e

True and false

1 So E ; A reads God.

A a 2

* seyen, E.

He prays that
his converts
may be
and settled,

and so come to
understand the
fourfold charity
of Christ.



The apostle
urges all Chris-
tian men to
keep charity,

frendis, and enemys, and God, J)at is above his manhede, and
creaturis, byne)je his manhede. To pis Lord pat mai do more
plentenoiisely pan we axen or we undirstonden to axe, aftir pe
vertue pat worchip in us, to him be^ glorie in pe Chirche, and in
Crist Jesus, bi al kynredis of pe world of al zvorldis. pes wordis
of Poul ben ful sutil ; but it is ynow5 to us to knowe sumwhat
of Cristis charite, and jieraftir shape oure charite ; for in bUsse
shulen men cunnen al ))es J)ingis wi])Outen traveil. And Jjer-
fore \>e best conseil were now to us to practise oure Hf in
charite, and to a5en-stonde Cristis enemyes, boj^e for love of
Crist and hem. And trowe we not to j^es heretikes, |)at ne
men mai speke wel a^ens hem bi ]je stronde of charite ; for so
dide Crist, bo])e God and man. Clense })ee fro pride and
envie, and clo})e ))e in mekenesse and charite, and stonde
strongly a3ens Goddis enemyes, for ])is is token of love of God.



Ohsecro vos ego vinctus in Domino. — Eph. iv. [i.]

Poul tellijj in ])is epistle al Cristene men to kepe charite, for
j^is is lore ful and ynow3 to ech man to come to hevene. Poul
bigynnejj, and sei|> Jjus ; Y, bounden in pe Lord,preye -i^ou to kepe
|)is lore, for love of God and of joure soule. Poul mene]> J?at
he was bounden, not for J?efte ne for mansleyng, but for Jje love
of God Jjat he hadde to teche his lawe. And J;us he was
boundun in prisoun at Rome bi enemyes of Crist; and^ %\\
Crist is Lord of alle, in |jis Lordis name was he bounden.
And ])is shulde move ])es Ephesies to take hede to Poulis
wordis, for he chargijj hem not bi money, ne biddijj hem bi
lordly mandementis, but preie]? hem for ]jer soulis helpe of jjing
)jat shulde be good for hem. Lord, what love hadde |)is Poul
to Crist and to Cristene men, whan he wroot })us in prisoun

1 So in E ; A has hi.

So in E ; om. A.




to folk to turne hem to Crist ! And whan he myjt frely go,
he traveilide to hem many perils. Lord, how ferre is oure pope
and his bishopis fro Poulis lyf ! whan J)ei comanden men to
come to him, al5if God comande ]>q contrarie ; and J)is is for
worldli wynnynge, and to shewe Jjer lordshipe. Poul preiej?
}jes men mekeli and honestli, not for ^ his wynnynge, J^at pei
walken ivorpili in pe clcping pat pei ben clepid. pei ben clepid
Cristene men of Crist, Lord of al lordis ; and jif \€\ taken
worjjili ))is name of J)is Lord, ]?an Jjei muten holde his lawe^,
and teche it and defende it; for he is traitoure to );is Lord,
])at fouliJ> falsly his name. And J)is preiyng })at Poul preie|j is
ferre fro Anticristis somounnyng, for it conteyne]) fyve partis,
J)at drawun to oonhede and pees, and not to rebellioun ne lord-
ship of Anticrist.

Poul biddi)j hem at ])e first to go wip al mekenesse. It is
greet mekenesse Jjat \q lasse obeishe to ])e more, but it is more
meeknesse J>at jje even obeishe to his even. But it is moost
mekenesse, jjat \q Lord obeishe to his servaunt ; and })us came
Crist to Baptist, to be baptisid of him. And J)us shulde Cristene
men kepe ))es ))ree degrees of mekenes ; and specialy sij) men
witen not what witt J)at God ha)? ^ovun ]jer brej^eren to telle ^,
and to consaile hem to Jjing J;at is Goddis wille. And herfore
Poul biddi]j aftir, Jjat J^ei go in bonernesse, \'3X is a vertue of
mekenesse, whanne men done as \€\ ben conseilid ; for jjes men
ben tretable in Goddis name, as J^ei shulden. But Cristene
men shulden not trowe to ech spirit ]jat spekij? to hem ; for jif
it be ajen resoun, and sowne to worldly heynesse, and not
to profite to mennis soulis, \€\ shulden not do aftir it ; for )>at
were fendis obedience, and unobedience to God. pe j^ridde
tyme preie)) Poul, ])at \€\ go wij? pacience to God, and suffre
wrong of jjer nei^boris, for bi siche pacience may oo man sup-
porte ajiopir, and overcome his pride and ire, bi whiche pe fend
tempti]) him. And J)is is a gret work of goostli mercy to ))i
bro))ir, and bi siche pacience ben J)e fend and man overcomen.

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