The PurveyProject

Dominica infra octauis epiphanie Iohannes primo [29-34]
Glossed Gospels (John 1:29-34)

Par Isabelle LANOUE
Publication en ligne le 16 janvier 2013

1Ioon sai Ihesu comynge to him, and he seiþ, Lo ! þe lomb of God ; Lo ! which dooþ awei þe synnes of þe world. Þis it is, of whom I seide, Aftir me comeþ a man, which is maad bifore me ; for he was þe formere þan I. And I knew not him, but þat he be schewid in Israel, þerfor I cam baptisyng in water.

2Þe lomb of God. No man take to him silf and seie, for he doiþ awei þe synnes of þe world. Now perceyue ȝe aȝenes whiche proude men Ioon helde forþ his fyngir. Eretikis weren not ȝit borun, and now þei weren schewid. Ioon criede þanne fro þe flood aȝenes hem, aȝenes whiche he crieþ now fro þe gospel. Ihesu comeþ and Ioon seiþ, Lo ! þe lomb of God. He aloone is þe innocent lomb which cam not þorouȝ synne. Alle men comen of þat generacioun and corrupcioun of synne, of which Dauiþ weilyng seiþ, Lo ! I am conceyued in wickidnesse, and in synnes ; my modre susteynede or nurschid me in þe wombe. But Crist was not ‘conseyued’ in wickidnesse, neiþer his modir norischide him in synnes in þe wombe, whom sche maide conceyuede, whom sche maide childide. For bi feiþ sche conseyued, and bi feiþ sche resseyued. He took oneli fleisch of Adam, he took not synne. He þat took not synne of oure gobet, þat is of mankynde, he, it is þat doiþ awei oure synne. Lo ! þe lomb of God ; Lo ! hym þat doiþ awei þe synne of þe world. Ȝe knowen, for summen seyn sum tyme, we, þat ben hooli, doon awei synnes fro men. For if he was not oneli which cristeneþ, hou doiþ he awei þe synne of an oþere man, siþen þilke man is ful of synne. Aȝenes þese disputingis seie we not oure wordis, rede we þis, Lo ! þe lomb of God ; Lo ! hym þat doiþ awei þe synne of þe world. Presumpcioun be not to men in men. A sparowe passe not ouer into hillis ; triste he in þe Lord, þouȝ he reisiþ his iȝen into hillis, þat is hooli men, from whom help schal come to hym ; vndurstonde he, for his help is of þe Lord þat made heuene and erþe. Austin here.

3Lo ! þe lomb of God. Lo ! þe innocent and wiþout part of al synne as he þat was boon of boones of Adam, and fleisch of fleisch of Adam, but he drow not spot of synne of synful fleisch. Lo ! which doiþ awei þe synne of þe world, Lo ! which iust among synneris, and mylde among vnpitouse men,

4/18r/ þat is apperyng as a lomb among wolues, haþ also power of iustifiynge synneris an vnpitouse. Petre schewiþ hou Crist doiþ awei þe synnes of þe world and iustifieþ vnpitouse men, not bi corruptible gold and siluer, but bi his preciouse blood. And Ioon seiþ in apocalips, þat Crist louyde us and waischid us fro oure synnes in his blood. Not oneli Crist waischide us fro oure synnes in his blood, whanne he ȝaf his blood in þe cros for us, whanne ech of us is waischen in baptym of watir in þe hooli mysterie of his hooli passioun ; but also ech dai he doiþ awei synnes of þe world and waischiþ us fro oure synnes in his blood, whanne þe mynde of þe same blessid passioun is rehersid at þe auter, whanne þe creature of breed ‘and wyn’ is borun ouer into þe sacrament of his fleisch and blood, bi meffable or þat mai not be teld out, halewyng of þe Hooli Goost. And so his bodi and his blood is not kild and sched by hondis of vnfeiþful men to her deþ, but is takun in þe mouþ of feiþful men to her helþe. And þe lomb of pask offrid in þe lawe figuride þis, til Crist cam which is maad prest up þe ordre of Melchisedech into wiþouten ende, translatide þe mysterie of his passioun into creature of breed and wyn, þe lomb takun awei. Bede in þe vii omeli.

5Crist is seid þe lomb of God, in as myche as þe fadir acceptide þe deþ of Crist for oure helþe ; or in as myche as þe fadir ȝaf Crist to þe deþ for us. For we weren wont to seie, þis offryng is of sich a man, þat is whiche sich a man offride ; so Crist is seid þe lomb of God,ȝyuyng his sone into deþ for oure helþe. Þilke figuratif lomb dide awei no mannis synne, but þis lomb þat is Crist doiþ awei þe synne of þe world. For he delyueride þe world perischyng fro þe ire of God. Þerfor Ioon seiþ, Lo ! he þat doiþ awei þe synnes of þe world. He seiþ not, schal do awei, but doiþ awei synnes of þe world, as he euere doiþþis. For not oneli þan he dide awei, whanne he suffride, but fro þat tyme til to present dai, he doiþ awei synne not euere crucified, for he offrid oon offryng for synnes, but euere he purgiþ bi þat offryng. Alquyn here rehersynge Teofile.

6A man. Crist is seid man for perfeccioun of age, for he of þritti ȝeer age was baptisid. Or for Crist is gostli hosebonde of þe soule, and he is spouse of hooli chirche. Alquin here rehersynge Teofile. Þis man comeþ aftir me, he is borun aftir me, he schal bigynne to preche to þe world aftir me. He is maad bifor me, for he apperyng aftir me passiþ me bi power of maieste, so myche, hou myche a domesman passiþ a bidele, and hou myche þe sunne passiþþe dai sterre. Bede in þe vii omeli.

7Former þan I, for he was wiþout bigynnyng Goddis sone. Crist comeþ aftir me, vndurstonde þou þe tyme of mannis birþe in Crist, bi which he is lattere þan Ioon. Crist is maad bifore Ioon, vndurstonde þou prelacie of kingis power bi which he is souereyn of aungels. For he was formere þan I, vndurstonde euerlastyngnesse wiþout bigynnyng of Goddis maieste, bi which he is euene to þe fadir. He comeþ aftir me, bi manhed which þerfor passiþ me in dignyte, for he was fomere þan I bi godhed. Bede in þe vii omeli. Ioon seide not Crist is maad of nouȝt bifore me, but for he was bifore me. For Crist took not bigynnyng of beynge of Marie. For if he took bigynnyng of beynge of þe Virgyn, hou was he þe formere þan his biforgoere. For up mannis generacioun, Ioon passide Crist bi sixe moneþis. Alquyn here rehersynge Teofile.

8I knew not hym. It is certeyn þat Ioon knew þe Lord Crist, for he was sent to bere witnessyng to hym, and he prechide Crist domesman to comynge of alle men ; but now he knew parfitliere Crist baptisid þan he dide bifore. He knew hiȝ

9/18v/ liere þe power of his maieste. Þe Hooli Goost comynge doun on hym, whom he knew Sauyour of þe world and domesman. Whanne Ioon sai þe Hooli Goost þouȝ in bodili licnesse, and herde þe uois of þe fadir sownynge, þouȝ bodili, he profitide or encreesside myche of þis siȝt and herynge ; and took myche of heuenli kunnyng, and myche of excellence of Goddis power ; so myche þat in comparisoun of þe vndurstondyng þat he took þanne, it semyde to hym silf, þat he knew not Crist bifore. Bede in þe vii omeli.

10Þat Ioon be not seyn of frenschipe to bere witnessyng to Crist for nyȝ kyn, for he was his cosyn up fleisch, þerfor he seiþ, I knowe not hym. And þis bifel up resoun, for Ioon lyuyde in desert. Treuli what euere myraclis were doon while Crist was a child, as þoo þat weren doon aboute þe kingis and sich oþere, bifellen bifore myche tyme, whanne also Ioon was a ȝonge child, and in þe myddil tyme he was vnknowen to men. Wherfor he seiþ, But þat he be schewid in Israel, þerfor I cam baptisinge in watir. Of þis it is open, for þoo signes of myraclis whiche summen seyn maad of Crist in his childhod, ben leesyngis, and feynyngis. Treuli if Crist hadde doon myraclis fro þe firste age, Ioon hadde not vnknowun hym, neiþer þe oþere multitude of puple hadde be nedid to haue a maistre for to schewe hym. Crist hadde no nede of baptim, neiþer þilke baptim hadde oþere cause þan to make schewyng of þat feiþþat is in Crist, þat is, þat men bileue into Crist. Ioon seide not, þat I clense hem þat ben baptisid, neiþer, þat I delyuere hem fro synnes, I cam baptisynge in watir, but þat he be schewid in Israel. Þe prechyng of Ioon was liȝtere doon wiþ baptym, þan it schulde wiþouten it, for if alle men hadde so runnen to him, if prechyng hadde be doon wiþout baptym. Alquyn here rehersynge Crisostom.

11I cam not baptisynge in watir, for I mai do awei synnes of þe world in baptisyng, but þat in baptisynge and prechynge, I schulde schewe hym to þe puple of Israel, whiche baptisynge in þe Hooli Goost, is able to do awei þe synnes, not oneli of Israel, but of al þe world, if it wolde bileue to hym. Þerfor I cam baptisynge in watir, þat so in baptisynge I schulde make redi weie to him, whiche cristeneþ into remyssioun of alle synnes. Bede in vii omeli.

12And Ioon bar witnessyng, seiynge, For I sai þe spirit comynge doun, as a culuer fro heuene, and dwellynge on hym. And I knew not hym ; but he þat sente me for to baptise in watir, seide to me, On whom þou schalt se þe Spirit comynge doun, and dwellynge on hym, þis it is, þat baptisiþ in þe Hooli Goost. And I sai, and bar witnessyng, for þis is þe sone of God.

13As a culuer. Wel þe Hooli Goost cam doun on þe Lord in a licnesse of culuer þat feiþful men lerne, þat þei mow not ellis be fillid bi his spirite, no but þei ben symple, no but þei han very pees wiþ briþeren, whiche þe cossis of culueris bitokenen. Treuli crowis han cossis but þei torenden, which þing þe culuer doiþ not al out. Þese crowes

14/19r/ bitokenen hem þat speken pees wiþ her neiȝbore, but yuelis ben in þe hertis of hem. Soþeli þe kynde of culuer which is innocent fro torendyng or rauysching, acordiþ moost couenabli to þo innocentis whiche suen pees wiþ alle men and hoolynesse, and ben bisi to kepe vnyte of spirit in þe boond of pees. þerfor þe spirit descendynge in a culuer schewiþ not oneli his innocence and symplenesse, or of hym into whom he cam doun ; but also of hemþat feelen of God in goodnesse, and seken him in symplenesse of herte. And þe Lord hym silf preisynge þe pitee and myldnesse of oon acord of hem, ȝouen bi gostli grace, seiþ, Oon is my culuer, oon is to hir modir chosen to hir gendresse. He clepiþþe grace of þe Hooli Goost, modir and gendresse of hooli chirche ; bi which enspiryng hooli chirche perseyuede þat it mai riȝtli be clepid a culuer. Couenabli hooli chirche is clepid oo culuer of Crist and chosun to hir modir ; for sche haþ takun bi ȝifte of gostli grace, not of hir merite þat sche is gaderid togidere of many fowis in vnyte of feiþ, and gladiþ togidere bi pees of culuer or simple, and is blessid in part of Goddis chesyng. Bede in þe vii omelie.

15Crist was not þanne anoyntid wiþþe Hooli Goost, whanne þe Hooli Goost cam doun on hym baptisid. For þanne Crist figuride his bodi þat is hooli chirche, in whiche men baptisid taken souerenli þe Hooli Goost. As Crist cam to þat baptym wiþout synne, so he cam wiþþe Hooli Goost. For if Ioon Baptist was fillid bi þe Hooli Goost fro his modris wombe, hou myche more þis is to be bileued of Crist, siþen þe conseyuyng of his fleisch was not fleischli but gostli. As Crist hadde a uerry bodi, so þe Hooli Goost apperide uereli not falsli to iȝen of men. For as it bihouyde þat þat Goddis sone disseyue not men, so neiþer þe Hooli Goost disseyuede men. Alquyn here rehersynge Austin.

16Baptise in water. Ioon baptiside in water, not as þe Lord, but for to make redi weie to þe Lord, and to make þe Lord knowen in Israel. But where þe Lord was knowun, superfluli weie was maad redi to hym, for he is maad weie to men knowynge him. Crist dide neuere synne ; neþeless he was cristened of his seruaunt, lest parfit men chast and ȝyuynge alle her goodis to pore men, wolden dedeyne to be cristened of oþere cristen men lesse hooli, and dedeyne to take baptym of þe Lord where synnes ben forȝouen, wiþout which baptym he schal not entre into þe rewme of God. Þerfor þe Lord took baptym of his seruaunt and so fillide al riȝtfulnesse, þat is, al mekenesse. Aftir þat Crist was cristened in cristendom of Ioon, Ioones baptim ceesside, but Cristis baptim duriþ to þe ende of þe world. Oþere men weren baptisid in baptim of Ioon as Crist was, lest if Crist aloone hadde be baptisid in Ioones baptim, men wolden seie þat Ioones baptim hadde be parfiter þan Cristis baptim, in whiche alle men generali ben baptisid. Þe Hooli Goost descendide not in licnesse of a culuer on Crist, til he ascendide fro þe watir. And bifor þis tyme, whanne Crist cam to Ioon for to be baptisid of hym, Ioon seide to Crist, I owe to be baptisid of þee. þanne Ioon knew Crist bifor þe comyng doun of þe culuer for þe fadre sent Ioon, and þe sone sent Ioon. For þe fadir doiþ not ony þing aswis wiþout þe sone, neiþer þe sone wiþout þe fadir. For þe fadir and þe sone ben o God. But up sum þing, Ioon knew Crist bifore þe comynge doun of þe culuer ; and up sum þing, he knew not Crist, ellis Ioon were a liere. Crist wiþheld to hym silf þe power of baptim, and nolde not ȝyue þis power to ony seruaunt, lest hope of men were in men, but in God oneli. ‘But Crist ȝaf þe seruyce of baptym to seruauntis’ and he hym silf baptisiþ bi seruauntis, þouȝþei ben yuele men. For cristendom is of þe

17/19v/ Lord oneli, not of his seruauntis, lest þer weren so many cristendoms, as þer ben seruauntis. But o cristendom is, as o Lord is, in whos name baptim is ȝouen. But Ioon knew not bifore þis siȝt of culuer þat Crist wolde holde þis power of baptym to him, and not ȝyue it to ony seruaunt. He knew wel þat Crist was Lord, he knew for he ouȝt to be baptisid of Crist. But Ioon knew not þat Crist wolde wiþwolde to hym silf þe power of baptim, and not translate it into ony seruaunt. But wher a good seruaunt or yuele baptiside in mynysterie, þat is in þe name of God, he þat is baptisid schulde not wite hym baptisid, no but of hym þat wiþhelde to hym silf þe power of baptim. And Ioon lernyde þis bi þe culuer which þing he knew not bifore. Þerfor he þat sent Ioon to baptise in watir, seide, On whom þou schalt se þe spirit comynge doun as a culuer and dwellynge on hym, he it is þat baptisiþ in þe Hooli Goost. For Crist holdiþ to hym silf þe power of baptim, and ȝyueþ not þis power to ony seruaunt ; þat ech man þat is baptisid bi mynysterie of þe seruaunt, rette it not to þe seruaunt but to þe Lord. Þerfor þe Lord holdiþ euere to hym silf þe power of baptym, lest Poul seide my baptim, lest Petre seide my baptim ; noon of þe postlis seide my baptim þouȝ o gospel were of alle. Neþeles þou fyndist þat summe seide my gospel, þou fyndist not þat he seide my baptim. Austin here.

18I knew not him. Þat is so sotili as I knew whanne þe Spirit cam doun on hym. Bede in þe vii omelie.

19In þe HooliGoost. Þe Lord baptisiþ in þe Hooli Goost in forȝyuynge of synnes bi grace of þe Hooli Goost. For þouȝ hise disciplis or oþere chosun men baptisen in watir, þe Lord baptisiþ in þe Hooli Goost, in releessynge synnes, and mynystryng ȝiftis of þe Hooli Goost. For no man wiþout hym mai vnbynde þe boondis of synnes, eiþer ȝyue þe ȝiftis of þe Hooli Goost. Þe Lord baptisiþ in þe Hooli Goost, whanne bi enspiryng of þe same goost, he kyndliþþe hertis of his feiþful men in feruour of his charite, or of broþeris charite. He baptisiþ in þe Hooli Goost, whanne he ȝyueþ to ony of his chosun men þe schewyng of spirit to profite in worchynge vertues. Of his baptim Crist to stiynge into heuenes, spekiþ to his disciplis, seiynge, ȝe schulen be baptisid in þe Hooli Goost, not aftir þese many daies. Bede in vii omeli.

20Crist baptisiþ in þe Hooli Goost, þouȝþe mynystre be yuele as Iudas. As watir goiþ bi þe gotere or pipe into þe feld, and þere makiþþe erþe to brynge forþ fruyt, þouȝ in þe goter risiþ no fruyt, so in baptym þe spiritual vertu of sacrament passiþ by yuele mynystris to able men. Good mynystris ben licned to Poul and Petre, yuele mynystris to Iudas and Sathanas. Iudas ȝaf baptym, and it is not baptisid aȝen aftir Iudas ; Ioon Baptist ȝaf, and it is baptisid aȝen aftir him. For þouȝ baptym is ȝouen of Iudas, it is of Crist ; but þat þat is ȝouen of Ioon, was of Ioon. We setten not Iudas bifore Ioon Baptist, but we setten þe baptim of Crist ȝouen ȝhe bi hondis of Iudas, bifore þe baptym of Ioon ȝouen bi þe hondis of Ioon. It is seid of Crist bifore he suffrid deþ, for he baptisid mo men þan Ioon. Aftir it is set in þe gospel, þouȝ Ihesu baptisid not, but his disciplis, he and not he, he in power, þei in seruyce. Þei diden þe seruyce for to baptise, þe power of baptisyng dwelte in Crist. Þere was Iudas ȝit among þe disciplis and he baptiside, and men baptisid of hym, weren not baptisid aȝen ; but þei þat weren baptisid of Ioon, weren baptisid eftesoone. But þe baptim was not rehersid, for Ioon baptiside hem whiche he baptiside ; but Crist baptiside hem whiche Iudas baptiside. So Crist baptisiþ

21/20r/ hem whiche a drunklew man or a manquellere or auouter baptisiþ, if þe baptym is of Crist. For þe Hooli Goost seiþ, it is Crist þat baptisiþ. Austin here.

22As Poul seiþ,þe Hooli Goost axiþ for us bi morenyngis and weilyngis þat moun not be teld out. Not þat Hooli Goost weiliþ in hym silf but in us whiche he makiþ and techiþ to weile. Þei þat weilen for dilaiyng of euerelastynge blis, weilen wel, and þe Hooli Goost techiþ hem to weile. Many men weilen for erþeli aduersite or harmes or sikenesse. Þei weilen not bi morenyng of culuer, not for Goddis loue, neiþer in spirite. As þe schip of Noe conteynede þe crowe and culuer, so þe chirche in erþe conteyneþ hem þat seken her owne þingis, þat ben signefied bi þe crow ; and also hem þat seken þe þingis of Crist Ihesu, þat ben signefied bi þe culuer. Þe Holi Goost apperide on þe Lord bi a culuer and on þe disciplis bi fier ; bi þe culuer, is vndurstonden symplenesse, bi fier, þe feruour of loue. Many men ben clepid symple, but þei ben slow ; Steuene ful of þe Hooli Goost was not sich. He was symple, for he harmyde no man. He was feruent, for he repreuyde vnpitouse men. Lest men halewid in þe Hooli Goost haue gile, he was schewid in a culuer. Lest symplenesse dwelle coold, he was schewid in fier. Ech man vndurstonde, if he haþþe Hooli Goost ; he owiþ to be symple as a culuer and haue pees wiþ briþeren. Briþeren, so oneli be ȝe symple þat ȝe be feruent, and þat ȝoure feruour be in tungis. Nyle ȝe be stille, ȝe spekynge wiþ brennynge tungis, kyndle coold men. Þe culuer is symple, innocent and pesible in cosis, not fers in clees rauenours, trechours or gileful men, drunklew and vnpitouse ben not membris of þe culuer, þat is of holi chirche. Men moun haue baptim wiþout charite, but it profitiþ not wiþout charite ; for wiþout charite, men ben nouȝt as Poul seiþ. Þe Hooli Goost was ȝouen bi settyng on [þe]1 hondis of þe apostlis, not for þei ȝauen þe Hooli Goost, but for hem preiynge, he was ȝouen to men bileuynge. For þei cristened bifore hadden no take þe Hooli Goost, as þanne he descendide to schewe þe tokenyng of heþene men to bileuynge, þat þei spaken in dyuerse langagis. If we ben þe culuer, þat is membris of hooli chirche, weile we, suffre we, hope we, þe merci of God schal come, þat fier of þe Hooli Goost brenne fulli in ȝoure symplenesse, and men departid fro vnyte of hooli chirche schulen come, it is not to dispeire. Preie ȝe, preche ȝe, loue ȝe. Al þe fruyt of cristen men is charite, wiþout which a men is nouȝt, what euere oþere þing he schal haue as Poul seiþ pleynli. Austin here.

23Þe Hooli Goost comeþ doun on seyntis; but for þei mowun not be wiþouten synne, hou longe þei ben in dedli bodi, neiþer sufficen euere to biholde heuenli þingis, þe Hooli Goost comeþ sum tyme into her hertis, and sum tyme goiþ awei. Treuli þe Hooli Goost dwelliþ verili wiþouten ende in þe aloone mediatour of God and men, Ihesu Crist man, in whiche he fyndiþ not ony spotte of þouȝt. þe Hooli Goost dwelte al in Crist, not oneli fro þe tyme of his baptym, whanne Ioon sai þe Spirit comynge doun on Crist, but siþen he bigynnyng to be maad man, was conceyued þorouȝ his werk and mynysterie. Þerfor Crist haþ power for to ȝyue þe Hooli Goost to men, not lesse þan þe fadir haþ, for o substaunce in godhed and vnseparable worchyng, is of þe fadir and of þe sone and of þe Hooli Goost. Þe Hooli Goost dwelliþ euere in þe Lord Ihesu but sumdel he dwelliþ in hooli men into wiþouten ende, and sumdel goiþ awei. He dwelliþ anentis hem, þat þei be bisi in good werkis and loue wilful pouert, and sue myldenesse, and

24/20v/ þat þei morne for euerelastynge desir; and þat þei hungre and þirste riȝtfulnesse, and biclippe merci and clennesse of herte and stablenesse of  pees ; and þat þei be not aschamed or agast to suffre persecucioun for kepynge of riȝtfulnesse, and desire euere to be bisy in almes dedis, preieris and fastyngis and oþere fruytis of þe spirit. Treuli he goiþ awei at a tyme, þat þei han not euere power to reise deed men, to heele þe siyk, to caste out fendis, or also to profecie. He dwelliþ euere in hem, þat þei moun haue uertues and lyue wondurfuly. He comeþ also to hem at tyme, þat þei appere to oþere men bi signes of myraclis, whiche þei ben wiþ inne. Bede in vii omelie.

25Þe Hooli Goost dwelliþ euere in hooli men, þat þei haue uertues, as feiþ, hope, charite and myldenesse. But in oþere in whiche oure uertu is not kept, but helþe of oþere men is getun bi schewynge of spirit, he dwelliþ not euere in hooli men, but sum tyme he wiþdrawiþ hym fro schewynge of signes or myraclis, þat his uertues be kept mekeliere. Treuli Crist hadde hym euere and contynueli present in alle þingis. Alquyn here rehersynge Gregor in ii book of morals.

26Sone of God. Ioon schewiþ openli þe treuþe of euere eiþer kynde, þat is of God and of man, in oon and þe same persoone of Crist. Þe eretik Maunchei be aschamed, herynge þat Crist is man comynge aftir Ioon. Fotin eretik drede heringe, þis man is Goddis sone. Milde men here and be glad, for a man strengere þan Ioon comeþ aftir Ioon, which man baptisiþ in þe Hooli Goost, and for þis man is Goddis sone. Bede in vii omeli.

27It bihouyde þat he baptiside which is þe oon aloone sone of God, not maad bi grace. Sones of God maad bi grace ben mynystris of þe oon aloone sone. Þe oon aloone sone haþ power, sones bi grace han mynysterie. Þouȝ a mynystre baptisiþ not perteynynge to þe noumbre of briþeren, for he lyueþ yuele and doiþ yuele, he comfortiþ us þat seiþ, þis it is þat baptisiþ in þe Hooli Goost. Austin here.

28Luyk seiþ, he schal baptise ȝou in þe Hooli Goost and fier. For Ioon hadde seid þat his baptim had noþing more þan watir, suyngli he schewiþþe excellence of baptim ȝouen bi Crist. Whanne he settiþ to, he schal baptise ȝou in þe Hooli Goost and fier, schewynge bi þis figure, þe plentee of grace. For Ioon seiþ not, he schal ȝyue þe Hooli Goost to ȝou, but he schal baptise. Bi þis þat Ioon seiþ in fier, he schewiþþe vertu of grace. And as Crist clepiþ2watir ‘þe grace of’ þe Hooli Goost, and schewiþ bi name of watir clerenesse þat comeþþerof, and greet comfort þat is ȝouen to soules able to take it, so Ioon declariþ bi name of fier, þe heete, and riȝtfulnesse of grace, and also wastynge of synnes. Crisostom. He schal baptise ȝou in þe Hooli Goost and fier, þat is in purgyng of hoolynesse, and in preuyng of tribulacioun. Bede on Luyk.

29Þe Hooli Goost mai be vndurstondun signified bi þe name of fier, for he settiþ a fier þorou loue, and liȝtneþ bi wisdom þe hertis whiche he filliþ. Wherfor þe postlis to whiche it was seid, for Ioon baptiside in watir, but ȝe schulen be baptisid in þe Hooli Goost, resseyuen þe same baptim of þe Hooli Goost in þe siȝt of fier. Bede on Luyk rehersynge Ierom.

30Summen expownen þis þus, þat in þis tyme, we ben baptisid in spirit, and in tyme to comynge, we schulen be baptisid in fier. Þat as we ben now borun aȝen bi watir and þe Hooli Goost into remyssioun of synnes, so also þanne we schulen be clensid of summe litle synnes, whiche schulen cleue to us goynge out of þe world bi baptim of þe fier of purgatorie bifore þe laste doom. Þe postle seiynge, If ony man schal bilde on þis foundement,þat is cristen feiþ, stokis hey stobil,

31/21r/ þat is moost liȝte and litle synnes, fier schal preue his werk, and he schal be saaf, neþeles so as bi fier. þis mai be vndurstondun boþe of fier of tribulacioun in þis liif, and of fier of purgacioun to comynge; but no man schal gete þere purgacioun of þe leeste synnes, no but he disserue here bi good werkis in þis liif, þat he gete þis þere. Bede on Luyk.

32Eiþer for fier is þe Hooli Goost, which comynge doun as fier he sat on ech of hem. And in Matheu X chapitre, Crist seiþ, I cam to sende fier intoerþe, or for in present tyme, we ben cristened in goost, and in tyme to comynge, in fier, seiynge þe apostle, What maner werk of ech man is, fier schal preue. Ierom on Matheu.

33Also Luyk seiþ, and þe Hooli Goost cam doun in bodili licnesse as a culuer. No man gesse þat Crist resseyuede þe Hooli Goost, whanne he hadde not hym. For Crist, as God sente þe Hooli Goost fro aboue and þe same Crist as man, resseyuede hym byneþe. Þerfor of Crist, þe Hooli Goost cam into Crist, þat is of his godhed into his manhed. Crisostom.

34It is moost vnco[ue]nable3þat Crist took now firste þe Hooli Goost whanne he was of þritti ȝeer. But as Crist wiþout synne cam to þe baptim, so not wiþout þe Hooli Goost. For if it is writun of Ioon Baptist, þat he schal be fillid of þe Hooli Goost fro his modris wombe, what is to bileue of cristen man, whos conseyuyng of fleisch was not fleischli, but gostli? Þerfor Crist figuride now his bodi, þat is þe chirche in which men baptisid taken souerenli þe Hooli Goost. Gregor in xv book of morals.

35Þe Hooli Goost apperide wel in bodili licnesse for in þe kynde of godhed, he myȝte not be seyn of dedli men, wel as a culuer, for he schal fle þe feynyng of discipline, neiþer he schal dwelle in a bodi suget to synnes; and þei þat contynuen in þe galle of bittirnesse, and boond of wickidnesse, at ensaumple of Symount Magus, moun haue no part in hym. Wherfor whanne þe synnes of þe world weren purgid sum tyme in þe grete flood, in þe figure of baptim, a braunche of olyue tree borun in þe mouþ of a culuer not crowe, teelde pees ȝouun to þe world. Techynge gostli, þat þe oyntyng of þe oyntyng of þe Hooli Goost schal come to hem aloone, þat ben baptisid in symplenesse of herte, no man gesse þat þe Lord was anoyntid wiþþe grace of þe Hooli Goost, firste aftir baptim, eiþer þat he dide ony encreessyng of Goddis kynde bi tymes, but raþere knowe he þat þe same Crist was veri God and man fro þe tyme of conseyuyng of his modir. It was schewid bi þe comyng of þe culuer, þat men baptisid in his bodi, þat is þe chirche, resseyuen souerenli þe Hooli Goost. Bede on Luyk.

36Þe Hooli Goost cam doun as culuer, for þe grace of baptim requyriþ symplenesse, þat we be symple as culueris. Þe grace of baptim requyriþ pees, which in þe olde figure a culuer brouȝt to þe schip. Þe Hooli Goost þat wolde now come doun in licnesse of a culuer, whos figure þilke culuer was tauȝte me, þat þe figure of pees and of þe chirche was in þat braunche and in þat schip. Þat þe Hooli Goost bryngiþ fruytful pees to his chirche among þilke floodis of þe world. Ambrose on Luyk.

37Þe mysterie of þe hooli trinite is schewid in þis baptim. Þe Lord is baptisid, þe Hooli Goost cam doun in abite or licnesse of culuer. Þe vois of þe fadir berynge witnessyng to þe sone is herd. Ierom on Matheu. Þe Hooli Goost took licnesse of culuer, for bifore alle beestis, þis is kepere of charite. For þe seruauntis of þe deuele moun haue alle licnessis of riȝtwisnesse in feynyng whom Goddis seruauntis han in vertu. Vncleene spirit mai not sue charite of þe

38/21v/ Hooli Goost. Þe glorie of charite is not founden, not but in þe seruauntis of God. Crisostom on Matheu.

39And þe culuer sat on þe heed of Ihesu, lest ony man gesside þat þe uois of þe fadir were maad to Ioon, not to þe Lord. Ierom on Matheu. Also þe Hooli Goost cam doun in þe licnesse of a culuer, for in þe Song of Songis, it is sungen of hooli chirche, my spousesse, my frendesse, my neiȝbore, my derlyng, my culuer; my spousesse in patriarkis, frendesse in profetis, neiȝbore in Ioseph and Marie, derlyng in Ioon Baptist, culuer in Crist and apostlis, to whiche it is seid, be ȝe prudent as serpentis, and symple as culueris. Ierom.

40Þe Hooli Goost apperiþ now in þe licnesse of a culuer to declare þe myldnesse of þe maistir. But in witsundai he apperiþ in þe maner of fier, to schewe peyne. But whanne it bihofte to forȝyue synnes, myldenesse was nedeful. But aftir þat we han resseyued grace of baptim, þe tyme of examynyng and of dom schal come. Crisostom. A culuer is a symple beest and glad not bittir þorou galle, not cruel in bityng, not violent bi rendyng of cle. Þei louen housis of men and knowen þe felouschip of oon hows, whanne þei gendren sones. Þei sitten togidere; whanne þei goon, þei cleuen togidere in fliyng. Þei leden her liif in comyn lyuyng, and bikoss of mouþ, þei knowen acordyng of pees. Ciprian.

Notes

Pour citer ce document