The PurveyProject

Dominica iiii [aduentus] : Iohannes primo [19-28]
Glossed Gospels (John 1:19-28)

Par Isabelle LANOUE
Publication en ligne le 28 février 2013

1Whan[n]e1 Iewis senten fro Ierusalem prestis and dekenes to Ioon, þat þei schulden axe hym, Who art þou ? And he knoulechide, and denyed not, and he knoulechide, For I am not Crist. And þei axiden hym, What þerfor ? Art þou Elie ? And he seide, I am not. Art þou

2/16r/ a profete ? And he answeride, Nai. Þerfor þei seiden to him, Who art þou ? Þat we ȝyve answere to þese þat senten us. What seist þou þi silf ? He seiþ, I a uois of þe criynge in desert, Dresse ȝe þe weie of þe Lord, as Ysaie þe profete, seide.

3Iewis senten. So greet excellence was in Ioon, þat he myȝte be bileued Crist, and in þat, his mekenesse is preued ; for he seide þat he is not Crist, whanne he myȝte be bileued to be Crist. Treuli þe Iewis senten not no but þei weren stiride bi excellence of his auctorite, for he durste baptise. Austin here and Gregor in þe vii omeli.

4Not Crist. Ioon knoulechide for I am not Crist. Plenli he denyede þat þat he was not, but he denyed not þat þat he was. Þat he spekynge treuþe were maad þe membre of hym, whos name he took not falsi to hym silf. Gregor in vii omelie. Iewis senten prestis and dekenes fro Ierusalem to Ioon axynge, Who art þou ? Þei wollen raþere haue Ioon her maistir þan Crist ; for Ioon was of noble kyn, and sone of prince of prestis. Þerfor bi faire speche and onourable messangeris, þei wolden lede Ioon to knoulech þat he was Crist. Þerfor Ioon answeride to þe hertis of hem, and seide, I am not Crist. If þei hadden not þouȝt in þis axyng to make Ioon knouleche hym silf Crist, þei wolde haue answerid whanne Ioon seide, I am not Crist. We supposide not þis, we come not to axe þis. Alquyn here rehersinge Crisostom.

5Art þou Elie ?Þei wisten þat Elie was to goynge bifore Crist, þe name of Crist was not vnknowun to ony man anentis Iewis. Þei hopiden Crist to comynge, but þei offendiden in Crist present comynge in mekenesse. Crist seide þat Ioon Baptist is Elie, þat is Elie in figure, for as þe aungel seide, Ioon schal go bifore Crist in spirit and vertu of Elie. For Ioon schal come bifore þe firste comyng of Crist, as Elie schal bifore þe secunde comyng of Crist ‘to þe doom’. But Ioon seide, I am not Elie, þat is Elie in propirte or in persoone ; for Ioon bi propirte is Ioon, but bi licnesse, Ioon is Elie. Ioon hadde noon so grete merite as of þis mekenesse, þat whanne he myȝte disseyue þe puple, and be gessid Crist and be had for Crist, for so grete grace and excellence in hym he knoulechide so apertli and seide, I am not Crist. Austin here. Ioon was Elie in spirit, not Elie in persoone. Þerfor Ioon denyeþ þis þing of persoone, which þing þe Lord grauntide of spirit, for it was iust þat þe Lord seide to þe disciplis gostli sentence of Ioon, and þat Ioon seid to fleischli cumpenyes not of þe spirit but of þe bodi. Gregor in vii omelie.

6Profete.Ioon denyeþ hym a profete, for he myȝte not oneli bifore seie þe aȝenbiere but also schewe. Gregor in vii omelie. Whanne many profetis weren maad in Israel, oon was abeden souereynli of whom Moyses profecied seiynge, God schal reise a profete to ȝou of ȝoure briþeren. Ȝe schulen obeie to hym as to me. Þerfor þei axen wher he were þe profete. Þis word profete here is not set simpli in Greek, but wiþ an article. Bi alle profetis þe puple of Israel knew þat noon of hem was þis profete, whom Moyses profecied. Ioon wiste þat Crist was þilke profete, wherfor he answeride, I am not þe profete. Alquyn here rehersynge Origen. Or for Ioon was more þan a profete, þerfor he seide, I am not profete, for profetis longe telden bifore, but Ioon schewide Crist present. Alquin here rehersynge Austin.

7A vois. Vois goiþ bifore þe word, þat þe word mai be herd af

8/16v/ tirward. Þe oon gendrid sone is clepid word, and Ioon seiþ þat he is a uois. Þerfor Ioon seiþ hym to be a uois, for he goiþ bifore þe word, þat is Goddis sone. He goynge bifore þe Lordis comynge is seid a uois, for bi his seruyce þe sone of þe fadir is herd of men. Gregor in vii omeli. Þe profete Ysaie seide þis profecie of Ioon, and in hym it is fillid. Ioon clepiþ men to Crist meke, and biddiþ hem make redi weie to hym, and dryueþ not men fro Crist, as a bidele or seruaunt dryueþ men out of þe iugis weie. Austin here.

9Of þe criynge. Ioon is not uois criynge, but a uois of þe criynge in desert, þat is of Crist þat stood and criede. If ony man þirstiþ, come he to me and drynke. He criede þat men stondyng fer, perceyue bi heeryng, and bi heryng feele þe greetnesse of to tingis tat ben seid. Or he crieþ for he schewiþ openli þe treute, for alle þat weren in þe olde lawe, spaken derkli. Alquyn here rehersynge Origen and Teofile. Ioon crieþ in desert, for he schewiþ þe solace of aȝenbiere to Iudee forsakun or destitute. Gregor in vii omeli. Þe werk of hym þat crieþ in desert is þat a soule forsakun of God be clepid aȝen to make þe weie of þe Lord riȝtful, not suynge þe schrewidnesse of serpentis goynge, but treuþe wiþout medlyng of leesyng and vnleueful werk aftir knowynge of treuþe. Alquyn here rehersyng Origen.

10Dresse ȝe. Weie of þe Lord is dressid to þe herte whanne þe word of treuþe is herd mekeli and þe wille is maad redi to þe maundement of liif. Wherfor Crist seiþ, If ony man loueþ me, he schal kepe my word, and my fadir schal loue hym, and we schulen come to him, and we schulen make dwellyng anentis hym. Who euere reisiþ his soule into pride or auarice or defouliþ him silf bi leccherie, closiþ þe dore of his herte aȝenes treuþe, and stoppiþ þe cloistris of soule bi lockis of vices, lest þe Lord come to hym. Gregor in þe vii omeli.

11And þei þat weren sent, weren of þe Farisees. And þei axiden him, and seiden to hym, What þerfor baptisist þou, if þou art not Crist neþer Elie, neiþer profete ? Ioon, answeringe, seide to hem, I baptise in water, soþeli þe myddil man of ȝou stood, whom ȝe knowen not ; he it is, þat is to comynge aftir me which is maad bifore me, of whom I am not worþi, þat I vnbynde þe þwong of his schoo. þese þingis ben doon in Bethanye ouer Iordan, where Ioon was baptisynge.

12Farisees. Farisees camen not for studie of treuþe to be knowun, but for malice of enuye to be hauntid. Þerfor þe gospeler seiþ þat þei þat weren sent, weren of Farisees, as if he seiþ apertli, þei axen Ioon of his dedis, whiche kunnen not seke doctryn, but haue enuye. But ech hooli man axid bi weiward soule, is not chaungid fro studie of his goodnesse. þerfor Ioon answeriþ prechyngis of liif to te wordis of enuye. Gregor in vii omeli. Prestis and dekenes axiden wit myldnesse, Who art þou ? But Farisees up her name departid and redi to discord, schewen to baptist voices of dispisyng. Þerfor þei seiden, What baptisist þou, if þou art not Crist, neiþer Elie, neiþer þe profete ? Not willynge to wite, but to forbede hym from

13/17r/ baptisyng, Farisees camen to baptym of Ioon, not bileuynge to hym, but for ipocrisie whanne þei dredden þe puple. Alquyn here rehersynge Origen. Or þe same prestis and dekenes weren of Farisees. And for þei myȝten not disseyue hym bi flateryngis, þei temptide to sende accusyngis on him, to constreyne hym to seie þat þat he was not, as if it semyde to be of boldnesse, for to baptise if he were not Crist, neiter his biforgoere, neiþer profete. Alquyn here rehersynge Crisostom.

14Baptise in watir. Ioon baptisiþ in watir, not in spirite. For he, not of power to forȝyue synnes, waischiþ þe bodies of men baptisid bi watir, but neþeles he waischiþ not þe soule bi forȝyuenesse. But he waischide in watir þouȝ he forȝyue not synnes, for to kepe þe ordre of his biforgoyng. And he, þat in preching, was maad þe biforgoere of Crist, also in baptisyng, were maad his biforgoere in folewyng of sacrament. Ioon tellynge þe mysterie of oure aȝenbiere, seiþ þat he stood in þe myddis of men and is not knowen. For þe Lord apperynge bi fleisch was visible in bodi, and vnuisible in maieste. Gregor in vii omeli.

15Crist was in þe myddis of Farisees, but þei knewen not hym, for þei gessiden hem silf to kunne scripturis and in as myche as Crist was biforteld in scriptures, he was in myddis of hem. But þei knewen not hym, for þei vndurstoden not scriptures. As myche as Crist was mediatour of God and men, he was þe myddil of Farisees, wilnynge ioyne hem to God, but þei knewen not him. Alquyn here rehersynge Teofile. Crist was þe myddil of Farisees, for bi his godhed he is vnuysible, and is present to ech þing, and spred a brood þorouȝ out al þe world, for alle þingis þat ben maad, ben maad bi hym. Also Crist is þe myddil of alle men ; for siþen we ben resonable, he is in þe myddis of us, siþen þe principal, þat is þe herte, is set in myddis of al þe bodi. But Farisees knewen not Crist, for þei gessiden hym oneli to be an hooli man. Alquyn here rehersyng Origen.

16Comeþ aftir me. Crist comeþ aftir me, for he is borun aftir me. He is maad bifore me, for he is prelat to me. Gregor in þe vii omeli and Austin here. Mi baptym, seiþ Ioon, is not parfit. If it were parfit, an oþere schulde not come aftir me, and ȝyue an oþere baptym. But þis is makyng redi of þilke baptym to comynge, and þis schal passe in þe nexte as a schadewe and ymage. But it bihoueþ hym to come aftir me which schal sette treuþe, and he is maad bifore me, þat is onourable and clerere. Alquyn here rehersynge Crisostom.

17Vnbynde þe þwong. Hou myche Ioon mekide him silf, and þerfor he was myche reisid, for he þat mekiþ him silf, schal be reisid. If Ioon mekide so him silf þat he seide, I am not worþi to vnbynde þe þwong of his schoo, hou owen þei to be mekid þat seyn, We cristenen, þat þat we ȝyuen is oure, and is hooli ; but Ioon seiynge þus, was uerili ful of þe Hooli Goost, which a seruaunt knew so þe Lord and disseruyde of a seruaunt to be maad a frend. Austin here. Ioon wilnynge to schewe þe v[n]comparable2excellence of Crist seiþ, I am not worþi to vnbynde þe þwong of his schoo. As if he seide, In so myche Crist is before me, þat I am not worþi to clepid among þe leeste of his seruauntis. To vnbynde his schoo, is a þing of þe leeste seruyce or moost vnworþi. Alquyn here rehersynge Crisostom.

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19/17r/ Matheu seiþ, Whos schoon I am not worþi to bere. In an oþere gospeler, Ioon Baptist, þe firste chapitre,3 seiþ, Whos þwong of schoo I am not worþi to vnbynde. Here mekenesse is schewid, þe mysterie þat Crist is spouse of hooli chirche, and Ioon disserueþ not to vnbynde þe þwong of spouse, lest Cristis hous be clepid þe hous of vnschod man, up þe lawe of Moises and ensaumple of Ruth. Ierom on Matheu.

20þe feet of Crist ben cristen men in whom Crist walkiþ, and speciali þe apostlis and oþere prechours, bi whom Crist renneþ aboute. Schoon ben gostli sadnessis, bi whom he keneriþ alle prechours, as he seiþ to Ieremye, I haue set þee todai as a sad citee, and as a brasun wal. Al prechours of Crist beren þese schoon. And Ioon hym silf bar þese, but he telde hym silf to be not worþi to bere hem, þat he schulde schewe þe grace of Crist to be more þan his meritis. Crisostom on Matheu.

21Bi þis þat Ioon seiþ, I am not worþi to bere þe schoon of Crist, he schewiþ grace of þe gospels prechyng,

22/17v/ ȝouen to þe postlis, whiche ben schood in þe gospel. Neþeles it semeþ þat herfor Ioon seiþ þis, for ofte Ioon takiþ þe persoone of þe puple of Iewis. þe schoo of weddyngis is prechyng of þe gospel. Aftir þe risyng aȝen of Crist, þe postlis baren þe Lordis schoon, whanne þei weren sent into al þe world to preche þe gospel. Ambrose on Luyk.

23Custom was anentis olde Iewis as Moyses lawe witnessiþ, þat if ony man wolde not take þat womman to his wiif whiche bifel to hym bi riȝt, he þat schulde be spouse to hir bi riȝt of nyȝ blood, schulde vnbynde his schoo. Crist is þe spouse of hooli chirche, and for men gessiden Ioon to be Crist, Ioon denyeþ þis, and seiþ, þat he is not worþi to vnbynde þe þwong of his schoo, as if he seie apertli, I mai not make nakid þe steppis of Crist, for I take not to me vnskilefuli þe name of spouse. Also, bi schoo of Crist is vndurstondun þe dedlynesse of manhed. Ioon mai not4

24/17v/ vnbynde þe þwong of Cristis schoo, for he mai not enserche þe mysterie of his incarnacioun. And ȝit Ioon knew þis mysterie bi spirit of prophesie. For to kepe mekenesse, hooli men þat kunnen wondurfuli summe þingis, studien to brynge bifore þe iȝen of soule, þat þing þat þei kunnen not. For kunning is vertu, but mekenesse is keping of vertu. Gregor in vii omeli.

25In Bethanye. Ioon prechide Crist not in an hous, neiþer in a corner, but in þe myddil multitude of alle men present þat weren baptisid of hym. And for Ioon prechide to alle men wiþ couenable fredom, þoo þingis þat ben of Crist, þerfor þe gospeler markiþ þe place seiynge,þese þingis ben doon in Bethanye ouer Iordan, where Ioon baptiside. Alle saumpleris þat han certenlier, seien in Betabora. Bethanye is not ouer Iordan, neiþer in desert, but nyȝ Ierusalem. Alquyn here rehersynge Crisostom. Or twei Bethayes ben, oon ouer Iordan, an oþere on þis side Iordan, not fer fro Ierusalem, where Lazarus was reisid. Alquyn here rehersynge þe comyng glos.

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